AN
ANSWER
OF
A
TRVE
CHRISTIAN
TO
A
COVNTERFAIT
CATHOLIKE
.
The
proposition
of
the
Aduersarie
.
CHrist
did
commit
at
his
departure
hence
,
the
testimony
of
that
truth
,
for
which
he
died
,
and
the
conuersion
of
the
Nations
to
the
beleefe
in
him
,
to
the
true
church
of
God
,
which
then
stoode
principally
,
and
almost
onely
in
the
persons
of
the
Apostles
and
a
fewe
more
,
that
by
their
preachings
,
and
those
afterward
of
their
calling
,
the
Christian
religion
might
be
planted
in
all
Nations
,
beginning
at
Ierusalem
,
and
so
proceeding
to
the
coastes
and
corners
of
the
earth
.
AN
ANSWERE
TO
THE
PROPOSITION
.
I
Graunt
that
our
Sauiour
Christ
,
at
his
departure
hence
,
commaunded
his
Apostles
as
principal
members
of
his
Church
,
though
not
the
greatest
part
of
it
,
to
preach
the
doctrine
which
he
confirmed
by
his
death
vnto
all
nations
,
beginning
at
Ierusalem
,
and
so
forth
according
to
his
saying
:
Goe
therefore
and
teach
all
Nations
baptizing
them
in
the
name
of
the
Father
,
and
of
the
Sonne
,
and
of
the
holy
Ghost
:
Teaching
them
to
obserue
all
thinges
what
so
euer
I
haue
commaunded
you
.
Matth.
28.
Whereuppon
I
chalenge
the
Papist
that
if
he
be
able
to
proue
that
the
doctrine
of
poperie
is
all
that
trueth
,
and
nothing
but
that
trueth
,
for
which
Christ
dyed
,
and
which
he
commaunded
the
Apostles
to
teach
,
I
will
acknowledge
the
popish
church
to
be
the
Church
of
Christ
.
The
first
article
conteyneth
3.
demandes
.
1
First
I
aske
of
the
protestant
what
Church
that
was
,
which
conuerted
all
these
cuntries
that
be
now
Christian
,
to
the
faith
of
Christ
?
IF
you
meane
by
Christians
,
true
Christians
,
and
by
the
faith
of
Christ
,
the
true
faith
of
Christ
,
I
answere
:
only
the
true
Church
of
Christ
,
hath
had
the
worde
of
God
and
sacraments
,
as
meanes
which
God
vseth
,
to
subdue
al
nations
vnto
the
obedience
of
the
faith
,
as
was
the
primitiue
Church
of
the
Apostles
,
which
hath
continued
vnto
this
daye
by
succession
,
not
of
personnes
,
and
places
,
but
of
faith
and
truth
,
wherefore
if
the
Papist
can
proue
,
that
we
holde
not
the
same
faith
and
trueth
,
vnto
which
the
Apostles
conuerted
the
nations
,
we
refuse
to
be
called
the
Church
or
Congregation
of
Christ
.
But
if
by
Christians
and
Christian
faith
,
you
meane
all
them
that
professe
the
name
of
Christ
,
in
the
whole
worlde
,
I
aunswere
,
that
the
true
Church
of
Christ
,
did
not
conuert
them
all
,
for
in
Aethiopia
,
there
are
yet
people
,
conuerted
by
the
false
apostles
,
which
taught
circumcision
,
and
obseruation
of
the
lawe
,
in
which
heresie
they
continue
vnto
this
day
,
and
it
is
manifest
by
all
histories
,
that
the
nations
of
the
Alanes
,
Gothes
,
and
Vandales
,
were
first
conuerted
by
the
Arrians
.
2
And
let
him
shew
vnto
me
,
that
euer
his
Church
conuerted
any
people
,
or
lande
in
the
earth
,
from
Idolatrie
,
or
Gentility
,
or
Iudaisme
,
to
the
true
Religion
of
Christ
,
or
that
this
his
fayth
was
taught
to
any
Nation
in
steede
of
true
Christianity
.
WE
are
members
of
that
Church
,
which
conuerted
all
landes
in
the
earth
that
are
conuerted
,
from
Idolatry
,
Gentility
,
Iudaisme
,
or
heresie
,
to
the
true
Religion
of
Christ
,
and
we
affirme
that
the
Apostles
taught
none
other
faith
in
steede
of
true
Christiantie
,
but
that
which
we
hold
,
as
we
are
readie
to
proue
by
the
worde
of
God
:
And
at
this
daye
the
most
parte
of
Europe
,
is
conuerted
from
Idolatrie
,
heresie
,
and
Antichristianitie
,
vnto
the
same
true
faith
,
that
we
mainteine
,
as
in
England
,
Scotland
,
Ireland
,
France
,
Germany
,
Denmarke
,
Suetia
,
Bohemia
,
Polonia
,
by
publike
authoritie
,
in
Spaigne
,
and
Italie
,
a
great
numbre
vnder
persecution
and
tyrannie
.
Also
of
the
Iewes
,
no
small
numbre
are
conuerted
to
our
religion
,
since
the
rising
vp
of
the
Gospell
in
our
dayes
.
3
Or
any
Church
,
but
the
common
Catholike
Church
to
haue
don
that
,
and
I
recant
.
BEcause
you
meane
by
the
common
Catholike
,
not
the
true
Catholike
,
but
the
popish
church
:
First
I
denie
that
euer
the
popish
church
conuerted
any
people
,
to
the
true
faith
.
Secondly
,
I
denie
that
the
popish
church
hath
conuerted
all
nations
,
to
the
profession
of
Christ
:
For
,
it
is
shewed
before
,
that
the
false
Apostles
,
and
Arians
,
conuerted
some
nations
to
the
profession
of
Christes
name
,
but
yet
to
false
religion
,
And
it
is
also
manifest
by
histories
,
that
the
Grecians
,
whome
the
papistes
counte
no
parte
of
their
church
,
but
schismatikes
,
conuerted
the
Moscouites
first
of
all
,
vnto
the
profession
of
the
name
of
Christ
,
which
yet
continue
in
their
religion
,
being
neither
the
true
faith
,
nor
yet
popish
religion
.
As
for
the
popish
church
,
as
it
is
certeine
,
that
it
hath
peruerted
and
corrupted
all
partes
of
the
Latine
,
or
Westerne
Church
,
with
Idolatry
and
false
religion
,
so
it
shal
be
harde
for
the
papistes
to
proue
,
that
it
hath
conuerted
any
Nation
from
Gentility
to
the
popish
religion
,
except
some
partes
of
Germanie
,
and
them
by
force
of
armes
,
rather
than
by
preaching
,
and
reaching
,
as
appeareth
by
the
conuersion
of
Liuonia
,
Anno
Domini
1200.
of
Prussia
,
Anno
Domini
1254.
and
of
Lithuania
,
Anno
Domini
1386.
wherefore
I
conclude
that
seeing
I
haue
shewed
that
our
Church
,
holding
the
true
doctrine
of
the
Apostles
,
is
that
which
conuerted
all
nations
to
true
religion
,
and
that
the
popish
church
,
hath
not
conuerted
any
people
to
true
religion
,
nor
all
people
to
the
profession
of
the
name
of
Christ
,
this
chalenger
,
whosoeuer
he
be
,
do
the
recant
.
The
second
article
conteyneth
4.
demandes
.
1
I
aske
of
him
what
Church
it
was
,
which
hath
induced
the
Christian
people
through
the
whole
worlde
,
to
geue
most
humble
credit
in
all
points
,
to
the
holy
bookes
of
the
Byble
?
I
Aunswere
,
it
was
the
Church
of
Christ
,
and
not
the
Popish
church
,
which
hath
commended
the
bookes
of
holy
Scripture
,
to
be
beleued
of
all
true
Christians
where
soeuer
they
be
,
although
it
be
the
office
of
the
holy
Ghost
,
to
open
the
hartes
of
men
,
and
to
forme
them
that
they
may
beleue
the
scripture
to
be
true
,
like
as
it
is
the
office
of
the
scripture
or
worde
of
God
,
to
trie
and
examine
,
whether
it
be
the
spirite
of
God
that
perswadeth
vs
to
beleue
any
thing
,
so
the
spirite
beareth
witnesse
to
the
worde
and
the
worde
to
the
spirite
.
As
for
the
popish
church
it
coulde
not
induce
the
Christian
people
to
geue
credit
to
the
scripture
in
all
pointes
,
because
she
is
contrarie
to
the
scripture
in
many
pointes
:
and
euen
in
the
cheefest
pointes
of
Christian
Religion
,
namely
in
pointes
concerning
the
glorie
of
God
,
and
the
saluation
of
mankinde
,
geuing
the
glory
of
God
to
dead
men
,
and
dumbe
Images
,
and
denying
the
mercy
of
God
,
pourchased
by
the
onely
sacrifice
of
Christes
death
,
to
be
the
onely
cause
of
mans
saluation
.
Finally
seeing
it
is
manifest
by
the
aunswere
to
the
first
article
,
that
the
popish
church
did
not
conuerte
all
nations
,
to
the
profession
of
the
Christian
faith
,
it
is
euident
thereby
,
that
the
popish
church
did
not
induce
all
them
,
that
are
called
Christians
,
to
geue
credit
to
the
bookes
of
the
holy
Bible
,
as
this
chalenger
woulde
haue
it
to
be
thought
.
2
What
Church
hath
had
the
discerning
&
seuering
of
them
from
other
writinges
of
all
sortes
?
THe
Church
of
Christ
,
hath
not
an
absolute
authority
to
allow
or
refuse
bookes
of
the
scripture
,
but
a
iudgment
to
discerne
true
writinge
from
counterfaicts
,
&
the
word
of
God
,
of
infallible
verity
,
from
the
writing
of
men
,
which
might
erre
,
&
this
iudgement
she
hath
,
not
of
her selfe
,
but
of
the
holy
Ghost
:
as
for
the
popish
Church
,
it
can
not
be
said
to
haue
this
iudgement
of
discerning
the
scripture
of
God
from
other
writings
,
not
only
because
she
is
so
blind
that
she
can
not
discerne
betwene
the
Canonical
bookes
of
the
scripture
,
from
the
Apocrypha
writings
,
as
appereth
by
receauing
the
bookes
of
the
Machabees
,
Ecclesiasticus
,
&c.
to
be
of
equall
authoritie
with
the
bookes
of
the
Law
,
Psalmes
,
&c.
but
also
because
she
is
so
presumptuous
,
as
to
compel
men
to
beleue
,
that
Customes
,
and
traditions
,
writinges
of
doctors
,
decrees
of
Popes
,
and
Councells
,
are
equall
with
the
authoritie
of
God
his
worde
,
yea
are
of
force
,
to
alter
and
change
the
lawe
of
God
,
and
the
institution
of
Christ
,
set
forth
vnto
vs
in
the
scripture
.
And
although
she
boast
that
she
receaueth
all
the
bookes
of
scripture
,
yet
this
proueth
no
more
that
she
is
the
Church
of
Christ
,
than
was
the
churches
of
the
Arrians
,
Donatistes
,
Nouatians
,
Euthychans
,
&
other
heretikes
,
which
receiued
the
Bible
,
as
well
as
the
Popish
church
.
3
What
Church
hath
had
the
custodie
of
them
,
and
most
safely
hath
preserued
them
,
for
the
necessary
vse
of
God
his
people
,
and
from
the
corruption
of
aduersaries
,
as
well
of
Iewes
,
as
heretikes
of
all
sortes
?
THe
prouidence
of
God
,
hath
alwayes
preserued
the
Scripture
,
both
from
the
violence
of
tyrants
,
&
from
the
falshoode
of
heretikes
,
and
hath
neuer
suffred
the
true
Church
,
to
be
destitute
of
the
necessarie
vse
thereof
.
But
the
popish
church
,
hath
not
kept
the
scripture
for
the
necessary
vse
of
the
people
,
which
hath
so
kept
it
in
an
vnknowen
tongue
,
that
the
people
coulde
haue
no
vse
,
much
lesse
the
necessary
vse
thereof
:
wherefore
if
this
be
a
note
of
the
Catholike
Church
,
to
kepe
the
worde
of
God
for
the
necessarie
vse
of
God
his
people
,
it
is
plaine
that
the
popish
church
is
not
the
Catholike
Church
,
which
hath
kept
the
scripture
so
,
that
God
his
people
coulde
haue
no
vse
thereof
.
And
if
the
only
custodie
of
the
scripture
from
corruption
of
heretikes
,
be
a
sure
note
of
the
Church
,
why
is
not
the
Greeke
Church
,
the
Catholike
Church
,
which
vnto
this
day
hath
kept
the
scripture
as
safely
as
the
popish
church
?
why
are
not
other
Estern
Churches
of
Asia
,
which
neuer
acknowledged
the
Pope
,
or
popish
religion
,
true
Churches
,
which
likewise
haue
preserued
the
scripture
,
as
we
haue
seen
of
late
,
that
the
newe
Testament
is
printed
in
the
Syrian
tongue
,
at
th
emperours
charges
,
for
the
encrease
of
Christian
faith
among
them
.
And
finally
,
why
are
not
the
Iewes
,
the
Catholike
Church
,
which
haue
kept
the
old
Testament
in
Hebrue
,
more
faithfully
than
euer
the
Papistes
.
And
because
they
boast
of
safe
preseruing
of
the
scriptures
,
all
men
,
that
are
learned
in
the
tongues
can
testifie
,
in
how
corrupt
a
Latin
translation
they
haue
kept
the
scriptures
,
both
of
the
olde
and
of
the
new
Testament
.
4
And
let
the
Protestant
declare
to
me
,
that
their
Congregation
hath
had
from
time
to
time
,
or
euer
had
right
herein
,
or
any
other
Church
,
sauing
the
Catholike
Church
,
and
I
recant
.
OVr
Congregation
,
which
is
the
body
of
Christ
,
hath
euer
had
,
both
right
and
possession
of
the
inestimable
treasure
of
the
word
of
Christ
her
heade
:
as
appeareth
by
this
,
that
our
Church
and
Congregation
beleueth
nothing
but
that
she
learneth
in
it
,
acknowledgeth
that
all
thinges
profitable
to
saluation
,
are
sufficiently
conteined
in
it
,
and
finally
in
all
thinges
submitteth
her selfe
to
the
iudgement
of
it
.
But
the
popish
church
,
which
beleueth
many
thinges
contrarie
to
the
scripture
,
teacheth
many
thinges
beside
the
scripture
,
necessary
to
saluation
,
and
refuseth
to
haue
her
faith
,
doctrine
,
and
ceremonies
,
to
be
iudged
by
the
scripture
,
neither
hath
,
neither
euer
had
,
any
right
to
the
scripture
,
though
she
haue
neuer
so
many
bookes
of
them
in
possession
.
Wherefore
these
thinges
considered
,
this
chalenger
doth
recant
.
The
third
article
conteyneth
5.
demandes
.
1
Shew
me
why
our
common
knowen
Church
,
did
not
as
well
corrupt
the
text
of
the
Testament
,
as
the
true
religion
conteyned
in
the
same
?
THere
may
be
diuers
good
reasons
shewed
,
why
your
Church
,
commonly
knowen
to
be
the
church
of
Antichrist
,
did
not
as
well
corrupt
the
text
of
the
Testament
,
as
the
true
religion
conteined
therein
.
First
,
because
she
coulde
not
,
the
copies
thereof
being
so
many
,
by
the
prouidence
of
God
dispersed
throughout
the
worlde
.
Secondly
,
because
she
thought
it
not
so
needefull
,
hauing
other
meanes
to
worke
her
deuilish
deuise
:
For
,
although
she
coulde
not
corrupt
the
scripture
,
yet
it
made
the
lesse
matter
,
because
she
founde
meanes
to
diminish
,
and
controll
the
authority
therof
by
aduancing
decrees
of
men
,
Popes
,
and
Councells
,
to
be
equall
or
of
greater
authoritie
than
the
scripture
.
Thirdly
,
because
she
woulde
be
lesse
in
feare
,
to
be
reproued
by
the
scripture
,
she
prouided
that
the
knowledge
thereof
,
shoulde
be
hidden
from
the
vnlearned
people
by
a
strange
tongue
,
and
from
the
learned
,
by
the
tedious
mazes
of
questions
,
deuised
by
her
Canonistes
,
and
Sententiaries
.
Fourthly
,
because
she
submitted
all
interpretation
of
the
scripture
,
to
her
owne
iudgement
,
and
therefore
woulde
not
be
controlled
by
the
iudgement
thereof
,
but
woulde
alwayes
expound
it
,
as
it
liked
her
best
.
As
appeareth
by
Ockam
,
and
Duns
,
who
though
they
confesse
,
that
transubstantiation
,
seemeth
to
them
,
contrary
to
the
scripture
,
and
reason
,
yet
they
beleued
it
,
because
of
the
authoritie
of
the
church
,
and
for
none
other
cause
.
These
are
the
reasons
,
why
the
Romish
church
did
not
,
as
well
corrupt
the
text
of
the
Testament
,
as
the
true
Religion
.
And
yet
how
corrupt
that
Latine
translation
is
,
which
they
woulde
needes
thrust
vpon
vs
,
is
sufficiently
knowen
to
all
learned
men
,
euen
in
such
texts
,
as
are
the
most
coulerable
places
for
the
defence
of
Popish
doctrine
.
I
will
geue
one
example
for
all
:
They
alleage
the
text
1.
Cor.
10.
Qui
stat
,
videat
ne
cadat
.
He
that
standeth
,
let
him
take
heede
he
fall
not
,
against
the
certainetie
of
faith
,
whereas
the
Greeke
hath
,
not
he
that
standeth
,
but
,
he
that
thinketh
he
standeth
,
let
him
take
heede
he
fall
not
:
Thus
the
popish
church
cannot
altogether
excuse
her selfe
,
from
corrupting
of
the
text
of
the
Testament
,
whether
it
was
of
fraude
,
or
of
ignorance
,
or
of
negligence
,
the
Lorde
knoweth
.
2
Shew
me
why
,
she
kept
not
so
safely
,
and
faithfully
,
the
true
sense
of
God
his
word
,
as
she
preserued
the
word
it selfe
?
BEcause
it
was
against
her
owne
estimation
,
and
profit
,
which
are
the
chiefe
endes
for
which
popish
Prelates
mainteyne
popish
religion
.
Take
away
the
Popes
prerogatiue
,
which
is
contrary
to
the
sense
of
God
his
word
,
downe
goe
Cardinalls
,
Legates
,
Prothonotaries
:
downe
goeth
all
the
Court
of
Rome
,
take
away
workes
of
supererogation
,
which
are
contrary
to
the
Scripture
,
downe
goe
Abbeys
,
Priories
and
Chantries
.
Take
away
the
sacrifice
of
the
Masse
,
&
Purgatory
,
which
are
contrary
to
the
word
of
God
,
downe
goeth
the
estimation
,
and
gaynes
of
all
the
popish
clergie
:
And
this
is
the
cause
,
why
the
popish
church
kept
not
so
safely
,
and
faithfully
,
the
true
sense
of
God
his
word
,
as
she
preserued
the
word
it selfe
,
although
she
preserued
not
the
word
it self
,
in
such
safetie
as
becommed
the
Church
of
Christ
.
3
Shew
me
why
,
we
should
beleue
the
Papistes
,
as
you
terme
them
,
for
the
word
it self
,
and
rather
you
Protestants
than
them
,
for
the
meaning
of
the
word
.
WE
doe
not
chalenge
credit
to
our selues
,
in
any
poynt
,
so
presumptuously
as
the
Papistes
,
that
men
must
beleue
it
because
we
affirme
it
.
But
because
we
proue
it
to
be
true
,
by
the
worde
of
God
.
And
therefore
for
the
meaning
of
the
word
,
you
should
beleue
vs
rather
than
them
,
because
our
groundes
&
proues
are
better
then
theirs
,
or
else
we
require
not
to
be
beleued
better
than
they
.
4
Shew
me
why
,
you
beleued
our
Church
,
telling
you
this
to
be
God
his
booke
,
&
will
not
credit
her
,
auouching
this
to
be
the
true
and
vndoubted
sense
of
the
same
booke
?
IF
we
had
no
better
ground
to
perswade
vs
,
of
the
authoritie
of
God
his
booke
,
than
the
testimony
of
your
Church
,
you
may
be
sure
we
would
not
beleue
it
.
But
because
we
haue
most
stedfast
assurance
of
God
his
spirite
,
for
the
authority
of
that
booke
,
with
the
testimony
of
the
true
Church
in
all
ages
.
If
you
say
it
is
God
his
booke
,
we
beleue
you
not
,
because
you
say
so
,
but
because
we
know
it
to
be
true
.
But
if
you
bring
out
a
false
sense
,
we
beleue
you
not
,
because
we
know
it
to
be
false
,
&
are
able
to
proue
by
the
word
of
God
,
that
it
is
contrary
to
the
meaning
of
the
holy
Ghost
.
To
be
plaine
with
you
,
we
geue
as
much
credit
to
your
Church
,
as
to
the
deuill
.
When
the
deuill
sayth
:
it
is
written
:
He
shall
giue
his
angells
charge
ouer
thee
,
and
with
their
handes
they
shall
hold
thee
vp
that
thou
dash
not
thy
foote
against
a
stone
.
We
beleue
that
this
is
the
worde
of
God
.
But
when
he
auoucheth
this
to
be
the
meaning
of
it
,
that
we
may
cast
downe
our selues
from
a
Church
steeple
,
without
daunger
,
we
doe
not
beleue
him
,
because
we
know
this
sense
is
contrary
to
an
other
Scripture
,
which
sayth
:
Thou
shalt
not
tempt
the
Lord
thy
God
.
So
when
you
say
these
wordes
are
the
Scripture
of
God
:
This
is
my
body
:
We
beleue
it
,
because
we
knowe
it
to
be
true
.
But
when
you
say
this
is
the
meaning
of
these
wordes
.
This
bread
is
turned
into
my
naturall
bodye
,
we
beleue
you
not
,
because
it
is
contrary
to
all
places
of
Scripture
,
which
proue
the
trueth
of
Christ
his
humanitie
or
naturall
body
.
Thus
I
shewe
you
why
we
beleue
you
,
if
you
say
the
Scripture
is
God
his
word
,
namely
because
we
know
it
to
be
true
,
&
why
we
beleue
you
not
,
saying
this
is
the
meaning
of
it
,
that
is
,
because
we
knowe
by
the
word
of
God
that
it
is
false
.
5
Last
of
all
,
Shew
me
why
,
you
beleued
the
olde
known
church
,
affirming
this
to
be
the
word
of
God
,
and
will
not
beleue
her
,
affirming
Luther
to
be
an
heretike
,
shew
me
good
reason
or
Scripture
for
these
thinges
,
and
I
recant
.
IF
you
meane
by
the
olde
Church
the
primitiue
Church
,
whose
testimony
of
the
word
of
God
we
allow
&
beleue
,
I
deny
that
the
primitiue
Church
did
affirme
Luther
to
be
an
heretike
,
or
the
doctrine
that
he
taught
,
which
we
hold
,
,
to
be
heresie
,
but
I
am
able
to
proue
,
that
the
primitiue
Church
,
from
which
you
haue
receiued
the
Scripture
,
affirmeth
your
doctrine
to
be
heresie
,
&
your
Church
the
Church
of
Antichrist
.
But
if
by
the
old
knowne
Church
,
you
meane
the
Church
of
old
,
knowne
to
be
the
Church
of
Antichrist
,
which
is
the
popish
church
,
,
we
beleue
the
deuill
if
he
speake
the
trueth
,
and
we
beleue
not
an
Angell
comming
from
heauen
,
if
he
bring
any
other
Gospel
,
than
S.
Paule
deliuered
to
the
Galathians
.
Therefore
when
your
church
affirmeth
Luther
to
be
an
heretike
,
seeing
we
know
that
Luther
did
not
obstinately
,
and
malitiously
erre
,
in
any
article
of
faith
,
concerning
the
substance
of
religion
,
we
doe
not
beleue
her
:
and
specially
because
she
is
a
partiall
witnesse
against
him
,
whome
God
vsed
to
discouer
,
so
much
of
her
wickednesse
,
to
her
great
hindrance
,
there
is
no
credit
to
be
geuen
vnto
her
,
when
she
goeth
about
to
deface
him
,
by
sclaunderous
names
,
and
false
accusations
.
Thus
I
haue
shewed
these
thinges
that
you
require
,
both
by
good
reason
,
and
also
by
scripture
:
Therefore
if
I
may
beleue
you
,
you
recant
.
The
fourth
article
conteyneth
3.
demandes
.
1
I
demand
,
what
Church
hath
mightely
gonne
through
,
borne
downe
,
and
fully
vanquished
,
all
heresies
in
times
past
,
aswell
against
the
blessed
Trinitie
,
as
other
Articles
of
our
religion
?
I
Aunswere
,
the
true
Catholike
Church
,
hath
alwayes
resisted
all
false
opinions
,
contrary
to
the
worde
of
God
,
as
her
duty
was
,
and
fought
against
them
with
the
sworde
of
the
spirite
,
which
is
the
worde
of
God
,
and
by
the
aide
of
God
obteyned
the
victorie
,
and
triumphed
ouer
them
.
So
did
Paule
ouercome
the
Iewes
Act.
18.
So
did
the
fathers
of
the
primitiue
Church
,
from
time
to
time
,
confute
heresies
,
by
the
scriptures
,
and
declare
in
their
writinges
,
that
by
them
they
are
to
be
confuted
,
for
examples
sake
of
a
great
number
,
I
will
alleage
a
few
.
Hylarius
,
writing
of
the
blessed
Trinitie
against
heretikes
Lib.
4.
sayeth
:
Cessent
itaque
propriae
hominum
opiniones
,
neque
se
vltrà
Diuinam
constitutionem
,
humanae
iudicia
extendant
:
Sequamur
ergo
aduersus
irreligiosas
,
&
impias
de
Deo
institutiones
,
ipsas
illas
diuinorūm
dictorum
authoritates
,
&
vnumquodque
eorum
ipso
de
quo
quaeritur
auctore
tractabimus
.
Wherefore
let
opinions
propre
to
men
geue
place
,
and
let
not
mens
iudgements
stretche
them selues
further
than
God
his
constitution
.
Therefore
against
these
vnreligious
and
vngodly
opinions
of
God
,
let
vs
follow
the
very
authority
of
God
his
sayings
,
and
handle
euery
one
of
them
,
by
the
aide
of
him
,
about
whome
the
question
is
:
Thus
Hylarius
,
woulde
haue
heresies
against
the
Trinitie
,
to
be
confuted
,
not
by
mens
iudgement
,
but
by
God
his
word
.
Basilius
magnus
,
very
often
testifieth
,
that
he
woulde
haue
all
good
thinges
,
proued
by
the
scripture
,
and
all
euill
thinges
confuted
by
the
same
,
In
his
moralles
Dist.
26.
Euery
worde
or
deede
,
must
be
confirmed
by
the
testimonie
of
holy
Scripture
,
for
the
perswasion
of
good
men
,
and
the
confusion
of
wicked
men
:
And
in
his
treatise
of
Faith
:
we
know
,
that
we
must
now
,
and
alwayes
,
auoide
euery
voice
or
opinion
,
that
is
differing
from
the
doctrine
of
our
Lorde
.
And
in
his
short
definitions
to
the
first
interrogation
:
whether
it
be
lawefull
or
profitable
for
a
man
to
permit
vnto
him selfe
,
to
do
or
say
any
thinge
,
which
he
thinketh
to
be
good
,
without
the
testimonie
of
the
holy
Scripture
?
he
aunswereth
:
forasmuch
as
our
Sauiour
Christ
sayeth
:
that
the
holy
Ghost
shall
not
speake
of
him selfe
,
what
madnes
is
it
,
that
any
man
shoulde
presume
to
beleue
any
thing
,
without
the
authoritie
of
God
his
worde
.
By
these
,
and
many
other
places
,
it
is
manifest
,
that
Basilius
,
woulde
haue
heresies
and
false
opinions
,
confuted
by
the
holy
Scriptures
.
Chrysostome
,
vpon
Luke
cap.
16.
sayeth
,
that
the
ignorance
of
the
scriptures
,
hath
bred
heresies
,
and
brought
in
corrupt
life
,
yea
it
hath
turned
all
things
vpsidown
,
by
which
it
appeareth
,
by
what
meanes
he
would
haue
heresies
kept
away
,
namely
by
knowledge
of
the
scriptures
.
It
were
to
long
to
reherse
all
the
places
of
S.
Augustine
,
by
which
his
minde
appeareth
,
that
he
would
haue
the
Church
,
sought
onely
in
the
scriptures
,
and
heretikes
confuted
,
onely
by
the
scriptures
,
to
whose
onely
authoritie
in
many
places
,
he
professeth
that
he
him selfe
will
be
bounde
,
as
Epist.
19.
ad
Hieronymum
.
Epist.
48.
Vincentio
.
Epist.
111.
Fortunatiano
.
Epist.
112.
to
Paulina
,
contra
Faustum
.
lib.
11.
cap.
5.
Contra
Cresconium
Grammaticum
,
lib.
2.
cap.
31.
&
32.
de
Baptismo
contra
Donatistas
lib.
2.
cap.
2.
De
meritis
&
remissione
peccatorum
,
contra
Pelagianos
lib.
3.
cap.
7.
De
naturae
&
gratia
cap.
61.
De
gratia
Christi
contra
Pelagium
cap.
43.
De
nuptijs
&
concupiscentia
lib.
2.
c.
29.
In
these
places
,
S.
Augustine
preferreth
the
authority
of
the
Canonicall
scripture
,
before
all
writinges
of
Catholike
Doctors
,
of
Byshops
,
of
Councells
,
before
all
customes
,
and
traditions
.
But
that
he
would
haue
the
true
Church
sought
onely
in
the
scriptures
,
it
is
manifest
,
by
these
places
,
first
in
his
48.
Epistle
to
Vincentius
.
Nos
autem
ideo
certi
sumus
,
neminem
se
a
communione
omnium
gentium
iustè
separare
potuisse
,
quia
non
quis
quam
nostrum
in
iustitia
sua
,
sed
in
scripturis
Diuines
quaerit
Ecclesiam
.
speaking
of
the
Donatistes
,
he
sayeth
.
We
are
suer
,
that
no
man
could
iustly
separate
him selfe
from
the
communion
of
all
Nations
,
because
none
of
vs
seeketh
the
Church
in
his
owne
righteousnesse
,
but
in
the
holy
Scriptures
.
So
if
the
Papistes
woulde
not
presume
of
their
owne
righteousnesse
,
but
seeke
the
Church
of
Christ
in
the
scriptures
,
they
would
not
separate
them selues
from
the
communion
of
Christes
Church
,
now
by
God
his
grace
inlarged
farther
than
the
Popish
church
.
Also
in
his
booke
De
vnitate
Ecclesiae
.
cap.
2.
he
hath
these
wordes
.
Inter
nos
autem
&
Donatistas
quaestio
est
,
vbi
sit
Ecclesa
.
Quid
ergo
facturi
sumus
?
in
verbis
nostris
●am
quaesituri
,
an
in
verbis
capitis
sui
Domini
nostri
Iesu
Christi●
puto
quod
in
illius
potius
verbis
eam
quaerere
debemus
,
qui
veritas
est
,
&
optimè
nouit
corpus
suum
.
The
question
is
betwene
vs
,
and
the
Donatistes
,
where
the
Church
shoulde
be
,
what
shall
we
doe
then
?
shall
we
seeke
her
in
our
owne
wordes
,
or
in
the
wordes
of
her
heade
our
Lorde
Iesus
Christ
?
I
thinke
we
ought
rather
to
seeke
her
in
his
words
which
is
the
Truth
,
and
best
knoweth
his
owne
body
.
So
the
question
is
at
this
daye
,
betwen
the
Papistes
and
vs
,
where
the
church
is
,
let
vs
seeke
in
God
his
worde
,
there
we
shall
easily
finde
her
.
To
the
same
intent
,
he
speaketh
in
the
third
,
fiueth
,
and
sixtenth
Chapters
of
the
same
treatise
.
Furthermore
,
that
he
woulde
haue
heretikes
confuted
onely
by
the
scriptures
,
he
sheweth
likewise
in
many
places
of
his
workes
:
for
writing
against
Maximinus
the
Arian
,
lib.
3.
cap.
14.
a
place
commonly
and
often
cited
,
he
sayeth
:
but
nowe
,
neither
must
I
preiudicially
bring
forthe
the
Councell
of
Nice
,
nor
then
the
Councell
of
Arimine
,
for
neither
am
I
bounden
to
the
authoritie
of
the
one
,
nor
you
of
the
other
,
but
let
matter
with
matter
,
cause
with
cause
,
reason
with
reason
,
contend
by
authoritie
of
the
scriptures
,
not
proper
to
any
,
but
ind●fferent
witnesses
to
both
partes
.
If
Augustine
would
not
oppresse
the
Arrians
,
by
the
authoritie
of
the
Nicene
Councell
,
which
was
the
first
,
and
the
best
generall
Councell
,
that
euer
was
,
but
only
by
the
scriptures
,
how
much
lesse
woulde
he
charge
them
with
other
authorities
,
that
the
Papistes
alleage
,
beside
the
authoritie
of
holy
scriptures
.
And
in
his
booke
De
Vni●ate
Ecclesiae
against
the
Donatistes
the
16.
chapter
:
Sed
vtril
ipsi
Ecclesiam
teneant
,
non
nisi
diuinarum
scripturarum
Canonicis
libris
oftendant
,
quia
nec
nos
&c.
But
whether
they
holde
the
church
or
no
:
let
them
shew
none
other
wise
,
but
by
the
canonicall
bookes
of
holy
Scripture
,
for
we
our selues
doe
not
say
,
that
men
ought
to
beleue
vs
,
that
we
are
in
the
Church
,
because
we
holde
that
Church
which
Optatus
of
Mileuitum
,
or
Ambrose
of
Millayn
,
or
innumerable
other
Byshops
of
our
communion
,
haue
commended
to
vs
,
or
because
it
is
set
forth
by
the
Councels
of
our
felowe
byshops
,
or
because
so
many
myracles
of
hearing
requests
,
or
healinges
,
are
don
in
the
holy
places
,
which
our
fellowship
doth
frequent
in
the
whole
worlde
,
so
that
the
bodies
of
Martyrs
,
which
were
hidden
so
many
yeares
(
which
thinge
if
they
will
aske
they
may
heare
of
many
)
were
reuealed
vnto
Ambrose
,
and
that
at
the
same
bodies
,
one
that
had
bene
many
yeares
blinde
,
very
well
knowen
in
the
citie
of
Millayn
,
receyued
his
eyes
,
and
eye
sight
,
either
because
this
man
dreamed
,
or
that
man
was
rauished
in
the
spirite
,
and
hearde
a
voice
,
that
he
should
not
ioyne
himselfe
to
Donatus
,
or
that
he
shoulde
departe
from
the
faction
of
Donatu●
:
for
when
soeuer
such
thinges
are
don
in
the
Catholike
Church
,
they
are
to
be
allowed
,
because
they
are
don
in
the
Catholike
church
▪
but
the
church
it selfe
is
not
therfore
proued
to
be
Catholike
,
because
these
thinges
are
done
in
it
.
By
this
Augustine
declareth
first
that
heretikes
must
be
confuted
,
onely
by
the
scriptures
,
and
secondly
that
neither
Councells
,
succession
of
byshops
,
vniuersality
,
miracles
,
visions
,
dreames
,
nor
reuelations
,
are
the
notes
to
trie
the
Catholike
church
,
but
onely
the
scriptures
.
Moreouer
in
his
booke
De
Pastoribus
cap.
14.
Quaerit
infirmus
Ecclesiam
&c.
A
weake
person
seeketh
the
Church
,
he
wandreth
and
seeketh
the
church
▪
what
sayest
you
?
The
church
is
of
Donatus
side
.
Enquire
for
the
shepheards
voice
,
Reade
me
this
out
of
some
Prophet
,
reade
me
this
out
of
some
Psalme
,
rehearse
me
it
out
of
the
lawe
,
rehearse
it
out
of
the
Gospell
,
rehearse
it
out
of
the
Apostle
,
out
of
them
do
I
rehearse
the
Church
dispersed
ouer
all
the
worlde
.
And
a
litle
after
:
Tu
accusas
non
Euangelium
&c.
Thou
accusest
,
not
the
Gospell
,
thou
accusest
not
the
Prophet
,
not
the
Apostle
of
whome
this
voyce
speaketh
to
me
I
beleue
him
other
I
beleue
not
.
But
thou
wilt
bring
forth
decrees
,
I
will
also
bring
forth
decrees
,
shoulde
I
beleue
thine
?
beleue
thou
mine
likewise
.
I
beleue
not
thine
,
neither
do
thou
beleue
mine
,
then
let
mens
writings
be
layd
away
and
let
Gods
worde
sounde
betwen
vs
:
bring
me
one
place
of
scripture
for
Donatus
side
&c.
These
places
maye
sufficiently
declare
by
what
meanes
this
doctor
thought
the
Church
shoulde
ouerthrowe
heresies
,
namely
by
the
worde
of
God
onely
,
which
thing
also
Leo
,
the
first
byshop
of
Rome
,
in
his
Epist.
10.
ad
Fabianum
contra
Eutychen
plainely
confesseth
saying
:
Sed
in
hanc
insipientiam
cadunt
,
qui
cum
ad
cognoscendam
veritatem
&c.
But
those
men
fal
into
this
foly
,
which
when
they
are
hindred
by
any
doubt
to
knowe
the
trueth
,
haue
not
recourse
to
the
voyces
of
the
Prophets
,
not
to
the
writings
of
the
Apostles
,
not
to
the
authoritie
of
the
Gospell
,
but
to
them selues
.
And
therefore
they
become
,
maisters
of
error
,
because
they
haue
not
bene
schollers
of
trueth
.
Of
the
same
iudgement
was
the
whole
Councell
of
Constantinople
the
sixt
,
as
appeare
Actione
18.
Si
igitur
omnes
simpliciter
&c.
Therefore
if
all
men
from
the
beginning
woulde
haue
simply
and
without
subtiltie
taken
vpon
them
the
preaching
of
the
Gospell
,
and
haue
bene
content
with
the
constitutions
of
the
Apostles
,
suerly
matters
shoulde
haue
bene
well
,
and
in
good
case
,
neither
shoulde
painefull
contention
,
haue
bene
exercised
against
the
authors
of
heresies
,
nor
against
the
fauorers
of
priests
.
Here
the
Councell
confesseth
,
that
the
heretikes
and
schismatikes
grow
so
fast
,
because
they
were
not
beaten
downe
,
by
preaching
of
the
Gospell
and
authority
of
the
scriptures
.
Thus
I
haue
declared
by
example
,
and
authority
of
these
Fathers
,
that
the
true
Church
of
Christ
,
hath
conuicted
all
heretikes
,
onely
by
the
scripture
.
2
And
what
Church
it
was
,
that
hath
alwayes
stande
still
,
and
stedfast
,
whilest
all
other
Congregations
,
as
well
of
Arrians
,
as
Anabaptistes
,
Aerians
,
Nouatians
,
Vigilantians
,
Iouinians
,
and
the
rest
haue
decaied
.
THe
true
Church
of
Christ
,
hath
alwayes
stoode
stedfast
,
and
vnseparable
,
from
Christ
her
heade
,
when
all
heretikes
haue
bene
,
and
shal
be
confounded
.
But
the
true
Church
hath
not
alwaies
florished
in
wordly
peace
and
tranquilitie
:
for
vntill
the
tyme
of
Constantine
the
great
,
which
was
Anno
Dom.
339.
the
Church
had
small
rest
from
cruell
persecution
in
most
places
:
and
soone
after
againe
vnder
the
Emperors
Constantius
,
Constans
,
and
Valens
,
it
was
greatly
infected
with
the
heresie
of
Arius
,
what
time
also
Tiberius
Bishop
of
Rome
,
was
infected
with
the
same
heresie
.
After
that
when
Iulianus
the
Apostata
,
was
Emperor
,
the
temples
of
Idolls
were
opened
,
and
gentilitie
againe
restored
,
so
that
the
Church
suffered
great
detriment
.
To
be
short
,
when
the
barbarous
Goathes
,
Vandales
,
Alanes
,
and
other
Idolatrous
or
heretical
nations
destroyed
the
Empire
,
the
Church
of
God
suffered
a
great
Ecclipse
.
But
when
Mahomet
,
in
the
East
,
&
Antichrist
the
Pope
,
in
the
West
,
seduced
the
world
with
most
detestable
heresie
,
then
was
fulfilled
that
which
was
reuealed
to
S.
Iohn
in
the
12.
of
the
Apocalyps
,
the
woman
clothed
with
the
Sonne
,
which
you
your self
confesse
to
be
the
Church
,
was
so
persecuted
by
the
Dragon
,
that
she
fled
into
the
wildernes
,
there
to
remaine
a
long
season
.
Where
she
hath
not
decayed
,
but
ben
always
preserued
,
vntil
God
should
reueale
Antichrist
,
and
bring
her
againe
into
open
light
,
which
(
his
holy
name
be
praysed
)
is
now
brought
to
passe
in
our
dayes
,
to
our
inestimable
comfort
,
and
his
euerlasting
glory
.
3
And
if
it
can
be
proued
that
either
the
Protestants
Church
or
any
other
Church
but
ours
,
hath
mightely
ouerthrowne
these
foresayd
sectes
,
and
other
of
all
sortes
,
I
recant
.
IT
hath
bene
already
proued
sufficiently
,
that
the
true
Catholike
Church
which
is
ledde
onely
,
by
the
worde
of
God
,
as
a
most
infallible
rule
,
hath
ouerthrowne
heresies
of
all
sortes
.
But
the
popish
church
which
refuseth
the
only
weapon
,
by
which
heresies
are
cut
downe
,
to
be
sufficient
for
that
purpose
,
neuer
was
nor
shall
be
strong
enough
to
encounter
with
heretikes
,
therefore
she
practiseth
to
vanquish
those
whom
she
counteth
for
heretikes
,
not
by
authoritie
of
the
Scriptures
,
but
by
fire
and
sworde
,
and
cruell
warre
,
as
appeareth
by
her
dealing
with
the
Waldenses
,
Albigenses
,
Bohemians
,
and
in
our
dayes
with
the
true
Christians
.
But
where
her
power
of
fire
and
sword
could
not
preuayle
,
there
hath
she
not
ouerthrowne
such
as
she
condemneth
for
heretikes
,
namely
the
Grecians
church
,
&
all
other
churches
of
Asia
,
and
Aphrica
,
which
vnto
this
day
will
not
acknowledge
her
doctrine
to
be
Catholike
,
nor
her
authoritie
to
be
lawefull
.
Wherefore
seeing
the
Popish
church
neither
hath
confuted
those
that
are
heretikes
in
deed
,
nor
subdued
those
whom
she
counteth
to
be
heretikes
,
if
you
be
a
good
as
your
worde
,
you
recant
.
The
fiueth
article
conteyneth
3.
demandes
.
1
Againe
,
what
Church
is
that
,
which
hath
exercised
by
Christes
appointement
,
Discipline
,
vpon
offendors
in
all
degrees
?
ONely
the
Church
of
Christ
,
by
Christes
appointement
,
hath
exercised
true
discipline
vpon
offendors
,
Although
by
meanes
of
persecution
,
she
could
not
alwayes
practise
the
same
as
she
would
.
2
And
for
that
purpose
,
hath
continually
executed
lawes
and
Canons
Ecclesiasticall
,
with
Excommunication
,
Degradation
,
suspension
,
and
such
like
.
THe
Church
of
Christ
only
,
hath
had
lawful
authority
to
exercise
discipline
:
but
as
it
is
said
before
,
she
hath
not
continually
practised
the
same
,
because
she
could
not
,
being
hindered
by
persecution
,
and
dispersion
.
Concerning
excommunication
,
she
hath
practised
it
according
to
the
word
of
God
,
and
against
such
offendors
,
as
the
scripture
iudgeth
worthy
of
that
seuere
punishment
:
As
for
degradation
,
and
suspension
,
it
may
be
doubted
what
you
meane
by
them
:
If
you
vnderstand
by
degradation
,
that
such
persons
as
the
Church
hath
tried
vnmeet
,
either
for
doctrine
or
manners
,
to
execute
the
office
of
preaching
,
and
ministring
the
sacraments
,
she
hath
displaced
and
reiected
from
that
charge
:
she
hath
also
practised
drgradation
:
And
if
you
meane
by
suspension
,
that
when
the
accusation
of
a
mans
doctrine
or
life
was
vncerteine
,
that
she
hath
willed
him
to
cease
from
executing
his
office
,
vntill
his
cause
were
tried
either
good
or
euill
,
she
hath
also
vsed
suspension
:
but
if
by
degradation
and
suspension
,
you
meane
those
foolish
and
wicked
ceremonies
,
which
the
popish
church
now
vseth
and
so
termeth
,
I
deny
that
euer
the
true
Church
of
Christ
had
to
do
with
such
degradations
and
suspensions
.
3
Proue
me
this
geere
to
procede
from
Protestants
,
or
from
any
other
Church
than
the
Catholike
,
and
I
recant
.
IT
is
proued
before
,
that
true
discipline
belongeth
to
the
true
Church
,
wherof
we
are
a
part
,
which
Church
is
sufficiently
proued
to
be
the
spouse
of
Christ
,
because
she
is
ruled
in
all
thinges
by
his
onely
voice
:
And
therefore
all
congregations
of
heretikes
,
which
departe
from
the
true
worde
of
God
,
though
they
take
vpon
them
,
to
exercise
discipline
,
by
excommunication
or
otherwise
,
it
is
not
to
be
regarded
,
and
lest
of
all
the
Popish
church
,
where
remaineth
nothing
of
discipline
and
excommunication
,
but
the
very
names
:
for
what
call
you
popish
discipline
?
is
not
that
it
which
they
vse
in
Lent
,
whisking
men
on
the
heades
,
and
women
on
the
handes
,
with
white
roddes
which
they
them selues
call
discipline
?
Or
is
it
the
seuere
punishment
that
they
vse
against
offendors
by
excommunication
,
suspension
,
interdighting
&c.
First
,
it
is
manifest
they
haue
no
excommunication
by
Christes
appointment
,
for
neither
it
is
executed
by
the
persons
appointed
by
Gods
worde
,
nor
against
such
offendors
only
as
God
his
word
appointeth
:
for
wheras
our
Sauiour
Christ
appointeth
the
order
of
that
discipline
,
to
the
Congregation
of
such
as
are
wise
,
godly
,
and
carefull
of
mens
health
,
which
first
shal
labor
by
fatherly
admonition
and
wholesome
exhortation
,
to
bring
the
offendors
to
repentance
,
whome
if
they
refuse
to
heare
,
they
are
to
be
reputed
for
hethens
and
publicanes
,
the
Pope
contrariwise
referreth
the
same
to
profane
and
vnreligious
officers
,
which
are
more
desirous
to
gaine
the
fees
of
absolution
,
than
by
bringing
the
party
to
repentance
,
to
saue
him
from
excommunication
.
Moreouer
whereas
by
Gods
worde
,
excommunication
is
the
last
and
most
greuous
punishment
,
that
the
Church
can
enioyne
against
any
,
of
whom
there
is
any
hope
of
saluation
,
and
therefore
ought
not
to
be
practised
but
for
haynous
offences
,
the
Popish
church
maketh
it
serue
for
euery
trifling
matter
,
yea
for
pettie
debts
and
all
,
then
commeth
in
interdightings
&
suspensions
of
places
,
as
churches
and
townes
,
yea
whole
realmes
,
for
one
mans
faulte
:
what
likelinesse
hath
this
vnto
the
discipline
of
Christes
church
set
forth
in
the
scriptures
,
and
practised
by
the
fathers
?
with
what
face
can
you
Papistes
affirme
,
they
haue
discipline
,
in
their
Church
,
when
all
penaunces
for
most
horrible
offences
,
may
be
bought
out
for
money
,
and
an
open
market
thereof
set
vp
at
Rome
,
with
the
prices
rated
,
what
men
must
pay
for
euery
thing
that
they
buye
:
as
absolution
for
him
that
hath
killed
his
father
,
or
mother
,
brother
,
sister
,
or
wife
Turones
4.
Ducat
.
1.
Ca.
line
.
5.8
.
For
an
heretike
before
he
haue
abiured
36.
Turones
.
and
9.
ducates
.
For
a
witche
6.
Turones
.
2.
ducates
.
For
a
priest
that
is
a
Sodomite
,
or
hath
lyen
with
brute
beastes
36.
Turones
.
9.
ducates
.
For
a
nonne
that
hath
bene
a
common
whore
both
within
and
without
her
Abby
,
with
dispensation
that
she
may
be
able
to
receiue
any
dignitie
,
in
her
order
,
yea
to
be
Abbesse
,
36.
Turones
.
9.
ducates
.
And
so
for
all
other
offences
,
with
dispensations
,
inhibitions
,
rehabilities
,
licences
,
relaxations
,
commutations
,
confirmation
,
perinde
Valeres
Marcamas
and
the
deuill
and
all
for
money
:
wherefore
except
you
be
to
impudent
,
to
acknowledge
this
to
be
Christian
discipline
,
be
as
good
as
your
promise
,
and
recant
.
The
sixth
article
conteyneth
3.
demandes
.
1
Againe
from
what
Church
,
did
all
the
solemne
ceremonies
,
and
obseruations
,
all
festiuall
dayes
,
all
fastes
,
all
distinctions
,
and
varieties
of
seruice
,
by
diuersities
of
seasons
,
and
times
of
the
yeare
,
(
proceede
.
)
FIrst
you
must
vnderstande
,
that
we
detest
and
abhorre
all
your
beggarly
ceremonies
,
which
you
counte
holy
and
solemne
obseruations
:
for
we
know
,
that
God
is
not
to
be
worshipped
with
such
thinges
but
that
the
true
worshippers
must
worship
him
in
spirit
&
veritie
Iohn
4.
And
seeing
we
know
God
,
or
rather
are
knowen
of
him
,
we
will
not
regarde
the
weake
and
beggarly
elementes
,
because
they
are
destitute
of
God
his
worde
,
which
onely
i●
able
to
geue
them
strength
and
estimation
?
as
for
your
festiuities
,
in
the
honour
of
creatures
,
we
doe
likewise
abhorre
them
▪
we
honour
the
Sainctes
as
S.
Augustine
sayeth
for
imitation
,
but
we
do
not
worship
them
for
Religion
.
De
vera
Religione
cap.
55.
Where
he
also
saith
.
Quare
honoramus
eos
charitate
,
non
seruitute
.
We
honor
them
with
loue
,
and
not
with
seruice
.
And
as
he
doth
often
affirme
,
that
it
is
Idolatry
to
builde
churches
in
the
honour
of
Sainctes
,
so
is
it
as
great
Idolatry
,
to
institute
festiuall
dayes
,
in
the
fauour
of
the
same
Sainctes
.
As
for
the
festiuall
dayes
that
were
vsed
in
the
primitiue
Church
,
although
they
might
haue
bene
omitted
,
without
any
hurt
of
Christian
Religion
,
yet
were
they
not
kept
in
the
honour
of
creatures
,
as
they
are
of
the
Papistes
,
but
only
for
the
memorie
of
the
Martyrs
,
and
other
Saincts
,
that
their
good
life
might
be
followed
.
Your
fastes
are
also
abhominable
:
for
they
are
nothing
else
but
abstinence
from
meates
,
created
of
God
to
be
receiued
with
thankesgeuing
,
which
S.
Paule
affirmeth
to
be
the
doctrine
of
Diuells
1.
Tim.
4.
Also
your
distinctions
and
varieties
of
seruice
,
because
they
consiste
most
of
blasphemous
prayers
to
dead
Sainctes
,
and
sometimes
to
damned
spirites
,
with
foolish
lessons
,
responses
,
versicles
,
&c.
Lewde
lies
and
vncertaine
tales
,
which
you
reade
and
sing
,
as
God
his
seruice
,
they
are
all
abhominable
.
In
vaine
do
they
worship
me
,
saith
our
Sauiour
Christ
,
teaching
for
doctrine
the
preceptes
of
men
.
Math.
15.
Also
it
was
decreed
in
the
Councell
of
Laodicea
,
the
59.
chapter
,
that
nothing
should
be
song
or
reade
in
the
Church
,
but
the
Canonicall
bookes
of
holy
Scripture
:
wherefore
if
you
demande
whence
your
ceremonies
,
festiuall
dayes
,
fastes
,
and
varieties
of
seruice
did
proceede
?
I
aunswere
plainely
,
out
of
the
bottomles
pit
of
hell
.
2
From
whence
did
all
thinges
,
yet
indifferently
for
most
part
,
obserued
,
and
allowed
,
on
both
sides
,
from
whence
did
they
proceede
?
IF
you
had
vttered
what
thinges
you
meane
,
that
are
so
indifferently
allowed
on
both
sides
,
we
might
better
haue
aunswered
:
but
seeing
you
haue
not
,
we
must
coniecture
what
you
meane
:
if
you
meane
any
thinge
that
is
allowed
without
controuersie
on
both
sides
,
it
did
either
proceede
from
the
scripture
of
God
,
or
from
the
primitiue
Church
or
else
it
a
thing
meerely
indifferent
,
but
if
it
haue
no
grounde
in
holy
Scripture
,
nor
example
of
the
primitiue
Church
,
nor
iudged
meerely
indifferent
,
it
not
indifferently
obserued
for
the
most
parte
,
nor
yet
allowed
on
both
sides
.
2
And
if
it
can
be
proued
,
that
the
Protestants
Congregation
,
or
any
other
Church
,
but
ours
,
hath
instituted
and
ordered
all
these
,
or
any
of
these
,
for
the
comelinesse
and
honour
of
God
his
house
,
I
recant
.
I
Haue
aunswered
before
,
that
the
Protestants
Congregation
,
geueth
you
leaue
to
bragge
,
that
you
are
the
inuentors
of
all
these
Idolatrous
superstitions
,
&
false
worshipping
of
God
,
and
yet
because
you
offer
so
liberally
to
recant
,
if
it
can
be
proued
that
any
Church
but
yours
,
hath
instituted
and
ordered
all
these
thinges
,
you
shall
heare
what
can
be
saide
.
First
,
your
great
doctor
Durande
,
plainely
affirmeth
that
many
of
your
ceremonies
,
and
solemnities
,
had
not
their
first
institution
of
your
church
,
but
were
taken
of
the
Iewes
or
Gentiles
:
And
it
may
easily
be
proued
,
that
many
of
your
ceremonies
,
were
instituted
of
heretikes
,
as
your
holy
water
which
you
say
you
vse
to
put
men
in
minde
of
their
baptisme
,
was
deriued
of
the
heretikes
called
Hemerobaptistae
,
which
were
,
baptized
euery
daye
,
Epiphan.
lib.
1.
Tom.
1.
cap.
17.
Of
the
Ossenes
,
you
tooke
the
great
estimation
of
water
,
salt
,
oyle
,
breade
,
&c.
and
vse
to
sweare
by
them
,
as
they
did
.
Epiph.
contra
Ossenes
19.
Of
the
same
heretikes
,
you
receiued
the
superstition
of
reliques
,
for
they
vsed
to
take
the
spittle
,
and
other
filth
from
the
bodies
of
Marthys
,
and
Marthana
,
which
were
of
the
seede
of
Elxai
,
that
is
,
great
Sainctes
with
them
,
and
vsed
them
to
cure
diseases
,
as
Erasmus
witnesseth
,
at
Canterbury
were
kept
the
clowtes
,
that
Thomas
Becket
did
occupy
to
wipe
of
his
sweate
,
Epiphan.
lib.
1.
Tom.
1.
haeres
.
19.
Likewise
the
Marcosians
when
they
baptized
,
vsed
to
speake
certaine
Hebrue
wordes
,
that
the
ignorant
people
might
maruell
the
more
at
them
,
as
you
doe
in
Baptisme
Ephata
,
&c.
Epiph.
lib.
1.
Tom.
3.
haer.
34.
To
make
the
Images
of
Christ
,
and
of
the
Apostles
,
and
to
sense
them
,
you
learned
of
the
heretikes
called
Gnostici
,
and
Carpocrati●ae
,
Epip
.
lib.
1.
Tom.
2.
in
the
preface
Epiph.
lib.
1.
Tom.
2.
haer.
27.
and
Irenaeus
lib.
1.
cap.
23.
Of
the
Valentinians
,
you
learned
to
haue
in
price
the
signe
of
the
crosse
,
and
to
abuse
the
places
of
scripture
for
the
same
superstitious
vse
:
as
,
God
forbidde
that
I
shoulde
reioice
but
in
the
crosse
of
Christ
,
&c.
Irenaeus
lib.
1.
cap.
1.
Epiphan.
lib.
1.
Tom.
2.
haeres
.
31.
Of
the
Heracleonites
,
you
learned
to
annoynte
men
at
the
point
of
death
,
with
oyle
,
and
balme
,
and
to
cast
water
vpon
dead
men
,
with
inuocations
.
Epiph.
lib.
1.
Tom.
3.
haeres
.
36.
Of
the
Cayanes
,
you
learned
to
call
vpon
Angels
.
Epiph.
lib.
1.
Tom.
3.
haeres.
38.
Of
the
Marcionistes
,
you
learned
to
giue
women
leaue
to
baptize
.
Ep.
lib.
1.
Tom.
Haer.
42.
George
,
Bishop
of
Alexandria
,
inuented
beares
to
carry
deade
corpses
,
charging
all
men
to
vse
them
for
his
owne
aduantage
,
as
doe
you
Papistes
your
bearing
clothes
&
other
toyes
for
funerall
pompes
.
Ep.
lib.
3.
Tom.
1.
Haer.
76.
Of
the
Colliridianes
,
you
learned
to
make
images
of
the
virgine
Marie
,
&
worship
them
&
her
,
with
offering
of
candells
,
&c.
as
they
did
of
cakes
,
&c.
Ep.
lib.
3.
Haer.
79.
Of
the
Messalians
or
Martirians
,
you
learned
to
shaue
your
beardes
and
to
let
your
lockes
grow
long
.
Ep.
lib.
3.
Haer.
80.
Of
the
Pharizees
,
you
receaued
your
superstitious
masking
garments
,
which
you
call
amictus
dalmaticus
,
and
pallia
,
as
witnesseth
Epiphanius
,
in
his
epistle
to
Acacius
,
and
Paulus
.
Last
of
all
what
say
you
to
the
ceremonies
,
festiuities
,
fastes
,
and
solemnities
,
vsed
in
the
Greeke
Church
,
and
in
the
other
Oriental
Churches
,
if
they
be
sufficient
to
make
their
church
Cathol●ke
,
why
doe
you
count
them
heretikes
,
and
Schismatikes
?
if
they
be
not
sufficient
,
why
doe
you
reason
of
the
insti●ution
of
the
like
,
to
proue
your
Church
Catholike
?
You
see
that
proued
which
you
desired
,
play
the
honest
man
therfore
,
and
recant
.
The
7.
article
conteineth
3.
demaundes
.
1
Further
I
aske
them
,
what
Church
that
is
,
which
hath
brought
forth
out
of
her
wombe
,
so
many
noble
personages
,
of
Martyrs
,
Confessors
,
Doctors
,
Virgines
,
and
holy
Sainctes
,
of
all
sortes
,
all
which
both
they
and
we
doe
outwardly
professe
,
by
the
continuance
of
the
Callendare
,
which
yet
is
vsed
euery
where
,
to
be
Sainctes
in
heauen
.
FVrther
I
aunswere
you
,
that
all
true
Sainctes
,
whether
they
were
Patriarches
,
Prophets
,
Apostles
,
Euangelistes
,
Martyrs
,
Confessors
,
Doctors
,
Scholars
,
Virgins
,
wiues
,
widowes
,
married
,
or
vnmarried
,
are
all
children
of
that
Church
,
in
whose
fellowship
we
reioyce
to
be
,
and
are
our
deare
brethren
and
sistern
begotten
in
Iesu
Christ
by
the
gospell
,
and
we
all
hold
of
one
head
Iesus
Christ
,
as
members
of
his
mysticall
body
.
We
all
beleue
to
be
receaued
into
that
glory
that
they
are
,
by
the
onely
meane
that
they
were
,
that
is
by
the
mercie
of
God
in
Christ
Iesus
.
But
as
for
the
continuance
of
the
Callendar
,
we
haue
litle
respect
vnto
it
,
yea
no
regard
at
all
,
to
vse
it
either
as
a
recorde
,
or
as
a
register
of
those
whom
we
acknowledge
to
be
Sainctes
in
heauen
.
Let
the
Prince
make
you
aunswere
,
for
the
continuance
of
such
callenders
,
for
we
haue
not
to
do
with
them
.
Neuerthelesse
because
you
speake
of
a
Callendar
,
that
is
vsed
euery
where
,
you
declare
that
you
haue
small
experience
in
Callendars
,
for
euery
cuntry
hath
them
diuers
in
most
dayes
,
except
holy
dayes
,
and
in
some
cuntry
Callendars
,
such
dayes
are
festiuall
to
those
Saincts
,
that
haue
not
their
names
in
Callendars
of
other
cuntries
,
yea
it
may
be
doubted
whether
they
haue
their
names
in
the
booke
of
life
.
If
you
sawe
a
Bohemians
Callendar
,
perhaps
if
you
shoulde
see
Iohn
Hus
,
and
Ierom
of
Prage
,
which
your
church
condemned
for
heretikes
,
and
haue
as
solemne
feastes
,
in
the
Callender
as
Peter
and
Paule
,
wherefore
we
acknowledge
those
to
be
Sainctes
in
deede
,
not
whose
names
are
continued
in
the
Callendars
of
men
,
but
are
written
in
the
booke
of
life
of
the
Lambe
,
that
was
slaine
from
the
beginning
of
the
worlde
.
Apoc.
13.
2
And
if
it
can
be
proued
by
any
man
of
the
Protestancy
,
that
these
were
either
,
of
the
Protestants
Congregation
,
or
beleefe
when
they
were
aliue
.
IT
is
sufficiently
proued
against
you
,
of
the
Papistrie
,
that
all
they
,
whome
we
acknowledge
to
be
Sainctes
in
heauen
,
are
members
of
the
same
mysticall
bodie
of
Christ
,
that
we
are
,
and
hold
the
onely
foundation
that
we
hold
,
which
is
Iesus
Christ
,
and
although
some
of
them
,
builded
straw
and
stubble
vpon
the
same
foundation
,
yet
the
Lorde
hath
not
imputed
it
vnto
them
.
But
wheras
the
Patriarches
,
Prophetes
,
and
Apostles
were
cheefe
lightes
and
pillers
of
the
church
of
Christ
,
the
daye
is
yet
to
come
,
and
euer
shal
be
,
that
all
you
of
the
Papistrie
,
shal
be
able
to
charge
vs
with
one
pointe
of
our
faith
,
contrary
to
the
doctrine
of
the
Patriarches
,
Prophetes
,
and
Apostles
.
3
Or
canonized
and
allowed
for
Sainctes
by
the
Protestantes
Church
,
when
they
were
deade
,
or
by
any
other
Church
,
then
I
recant
.
OVr
Church
doth
take
all
them
that
shew
the
fruicts
of
a
liuely
faith
,
to
be
Sainctes
,
while
they
be
aliue
,
as
well
as
after
their
death
,
and
we
say
with
Dauid
:
All
my
delight
is
in
the
Sainctes
,
that
are
in
the
earth
Psal.
16.
and
with
S.
Paule
:
We
labour
to
comprehend
with
all
Sainctes
,
what
is
the
length
,
breadth
,
depth
,
and
heigth
,
and
to
know
the
loue
of
Christ
.
Ephes.
3.
Finally
the
scripture
teacheth
vs
,
to
call
all
them
that
are
sanctified
in
the
bloude
of
Christ
,
and
called
to
the
felowship
of
the
Gospell
,
holy
and
Sainctes
of
God
.
1.
Cor.
1.
Ephes.
1.
&c.
Wherefore
,
your
Popish
church
doth
great
iniury
to
the
Sainctes
of
God
,
first
,
because
she
doth
not
so
accompt
them
while
they
liue
,
and
secondly
,
because
she
referreth
the
canonization
of
them
only
to
the
Pope
,
who
not
for
their
holy
life
,
maketh
them
Sainctes
,
but
for
the
holy
honger
of
golde
,
as
appeare
by
Pope
Iuly
2.
who
woulde
not
canonize
king
Henry
the
sixt
,
at
the
request
of
king
Henry
the
seuenth
,
vnder
an
vnreasonable
summe
of
money
.
If
that
summe
of
money
had
bene
paide
,
he
shoulde
haue
bene
a
sainct
,
though
he
had
not
deserued
,
not
for
his
vertue
.
And
because
that
summe
of
money
was
not
paide
,
he
might
not
be
canonized
,
although
his
godlinesse
neuer
so
much
deserued
.
Againe
of
what
force
your
Canonization
is
to
be
esteemed
,
we
may
learne
by
a
fact
of
Pope
Boniface
the
8.
who
condemned
,
digged
vp
,
and
burned
the
bodie
of
Hermannus
in
Ferraria
,
30.
yeares
after
his
buriall
,
who
had
bene
worshipped
for
a
sainct
aboue
20.
yeares
before
,
as
witnesseth
Platina
and
other
.
Gregorie
the
seuenth
canonized
Pope
Liberius
,
which
was
an
Arrian
,
as
S.
Hieronym
testifieth
,
Moreouer
if
I
shoulde
likewise
demande
of
you
,
what
Pope
canonized
Peter
,
Paule
,
and
the
rest
of
the
Apostles
,
yea
most
of
the
Martyrs
of
the
primitiue
Church
,
you
shall
neuer
be
able
to
shew
me
either
what
Pope
did
it
,
or
that
any
Pope
did
it
:
For
seeing
none
may
canonize
but
the
Pope
in
your
church
,
and
you
can
not
proue
that
the
Pope
hath
canonized
the
Apostles
and
cheefe
Martyrs
,
you
can
not
proue
that
your
church
hath
canonized
the
Apostles
and
principall
Martyrs
.
But
it
is
manifest
that
your
canonization
is
taken
from
the
heathen
Senate
of
Rome
,
which
chalenged
authority
to
make
Gods
,
whome
they
them selues
thought
best
.
And
if
I
shoulde
rippe
vp
the
most
parte
of
those
Sainctes
,
which
haue
bene
canonically
canonized
by
the
Pope
,
it
were
an
easie
matter
to
finde
them
heretikes
,
traitors
,
Necromancers
,
Whoremongers
,
and
whores
,
as
you
may
reade
in
Bales
Votaries
aboundantly
,
beleuing
his
reporte
no
farther
than
he
alleageth
his
Author
,
where
you
maye
finde
it
.
Wherefore
it
were
wisedome
for
you
,
not
to
depend
vpon
the
Pope
his
Canonization
,
but
vpon
God
his
approbation
,
and
to
recante
.
The
8.
article
conteyneth
3.
demandes
.
1
And
because
Christ
as
S
Paule
sayeth
,
hath
established
in
his
Church
some
Apostles
,
some
Prechers
,
some
Teachers
,
and
Doctors
euen
vntill
his
comming
againe
,
I
aske
the
Protestant
,
what
Church
that
is
,
which
is
able
to
shew
&
proue
,
the
continuance
and
vse
of
the
saide
functions
euer
sence
Christes
time
by
plaine
accompt
of
orderly
Succession
.
I
Aunswere
the
Papist
,
that
Christ
hath
geuen
to
his
Church
some
Apostles
,
some
Prophetes
,
some
Euangelistes
,
some
Pastors
,
and
Teachers
.
Ephes.
4.
and
1.
Cor.
12.
And
we
are
able
to
shew
&
proue
,
that
we
continue
in
that
vnitie
of
faith
and
knowledge
of
the
Sonne
of
God
,
for
which
ende
such
offices
were
ordeyned
.
But
whereas
you
require
,
that
we
should
shew
you
the
continuance
of
those
functions
by
orderly
succession
from
Christes
his
time
vntill
our
dayes
,
you
declare
how
small
skill
you
haue
in
vnderstanding
the
scriptures
,
for
the
offices
of
Apostles
,
Euangelistes
,
and
Prophetes
,
were
not
appoincted
to
continue
alwayes
in
the
Church
,
but
for
a
time
,
vntill
the
Gospell
had
taken
roote
in
the
worlde
.
Moreouer
,
whereas
you
requier
an
orderly
succession
,
according
to
persons
,
or
places
,
you
are
neuer
able
to
proue
,
that
any
such
thing
was
promised
to
the
Church
,
that
we
should
shew
you
the
performance
thereof
in
our
Church
.
Otherwise
we
doubt
not
,
but
God
hath
alway
stirred
vp
some
faithfull
teachers
,
that
haue
instructed
his
Church
in
the
necessarie
poinctes
of
Christian
Religion
.
Although
the
worlde
and
the
church
of
Antichrist
did
not
alwayes
see
them
.
2
And
is
able
to
name
you
by
the
histories
of
all
ages
,
the
notable
personnes
of
all
the
forsaide
states
,
in
their
gouernment
and
ministerie
.
AGaine
I
answere
you
,
that
you
are
not
able
to
name
,
me
any
text
of
scripture
,
by
which
you
can
proue
,
that
al
these
offices
must
haue
perpetual
continuance
in
the
church
of
Christ
,
nor
yet
that
any
of
them
should
kepe
an
ordinarie
succession
of
place
or
persons
:
But
contrariwise
,
seeing
it
was
prophecied
that
the
church
should
flie
into
the
wildernes
,
that
is
,
be
driuen
out
of
the
sight
and
knowledge
of
the
wicked
,
and
be
so
narrowly
persecuted
of
the
Romish
Antichrist
for
a
longe
season
,
it
were
a
token
our
church
were
not
the
true
church
,
if
we
could
name
such
notable
persons
as
you
speake
of
,
in
all
ages
florishing
in
their
gouernment
and
ministerie
.
And
it
is
a
good
argument
,
that
the
Popish
church
is
not
the
church
of
Christe
,
because
it
was
neuer
hidden
sence
it
first
sprang
vp
,
in
so
much
that
you
can
name
all
the
notable
persons
in
all
ages
in
their
gouernment
,
and
ministerie
,
and
especially
the
succession
of
Popes
,
you
can
reherse
in
order
vpon
your
fingers
,
in
which
beadroole
,
neuerthelesse
you
must
name
many
tyrants
,
many
traytors
,
one
whore
,
many
whoremongers
,
many
Sodomites
,
many
murtherers
,
many
poysenors
,
many
sorcerers
,
and
Necromancers
,
and
from
Boniface
the
third
,
all
blasphemous
heretikes
,
and
Antichristes
.
But
our
church
,
which
hath
not
had
so
many
registers
,
chroniclers
,
and
remembrancers
hath
perhaps
fewer
,
but
yet
honester
men
to
name
:
we
can
name
Peter
,
Paule
,
Mathew
,
Iohn
,
&c.
Marke
,
Luke
,
Timothe
,
Agabus
,
Epaphras
,
&c.
Iustinus
,
Irenaeus
,
Cyprianus
,
Athanasius
,
Hylarius
,
Ambrosius
,
Augustinus
,
&c.
Gyldas
,
Bertramus
,
Marsilius
de
Padua
.
Ioan.
de
Ganduno
,
Bruno
Andagauensis
Wickleue
,
Iohn
Hus
,
Hierome
of
Prage
,
&c.
With
the
first
,
namely
Apostles
,
Euangelistes
,
and
Prophets
,
we
consent
wholly
in
all
pointes
of
doctrine
,
with
the
rest
,
in
the
cheefe
and
most
substantiall
articles
of
faith
,
alwayes
agreeing
with
any
man
,
so
farre
as
he
agreeth
with
the
worde
of
God
.
3
And
if
he
can
proue
vnto
me
,
that
their
Church
hath
neuer
lacked
the
same
appointed
officers
,
or
that
any
Church
or
Congregation
but
ours
hath
kept
that
charge
,
them
I
recant
.
FOr
some
of
those
officers
I
haue
twise
aunswered
before
,
that
they
were
not
ordeined
,
to
continue
alwaies
,
with
the
church
,
wherefore
they
are
not
to
be
exacted
of
vs
,
but
such
officers
as
are
necessary
for
the
conseruation
of
God
his
people
in
the
vnitie
of
faith
and
the
knowledge
of
Christ
,
our
Church
hath
neuer
lacked
,
although
in
time
of
the
great
defection
and
Apostasie
whereof
S.
Paule
doth
prophesie
2.
Thess.
2.
there
were
but
few
,
as
there
were
but
fewe
members
of
Christ
his
Church
notwithstanding
that
through
iniurie
of
the
time
,
the
remembraunce
of
all
their
names
is
not
come
vnto
vs
.
And
although
we
could
rehearse
in
order
as
many
successions
in
our
Church
as
the
papistes
boast
of
in
theirs
,
yet
were
that
nothing
to
proue
it
to
be
the
Church
of
Christ
,
which
must
be
tried
onely
by
the
Scriptures
,
as
S.
Augustine
sayth
in
his
booke
de
vnitate
Ecclesiae
,
against
the
Donatistes
cap.
16.
Sed
vtrum
ipsi
Ecclesiam
teneant
,
non
nisi
diuinarum
Scripturarum
canonicis
libris
ostendant
,
quia
nec
nos
propterea
dicimus
nobis
credere
oportere
quod
Ecclesia
sumus
,
quia
ipsam
quam
tenemus
commendauit
Mileuitanus
Optatus
,
vel
Mediolanensis
Ambrosius
,
vel
alij
innumerabiles
nostrae
communionis
Episcopi
,
&c.
But
whether
they
holde
the
Church
or
no
,
let
them
shew
none
otherwise
,
but
by
the
canonicall
bookes
of
holy
Scripture
,
for
we
our selues
doe
not
therefore
say
that
men
must
beleeue
vs
that
we
are
in
the
Church
because
we
hold
the
same
Churche
,
which
Optatus
of
Mileuitum
hath
commended
,
or
Ambrose
of
Millayn
,
or
innumerable
Bishops
of
our
communion
.
Euen
so
we
require
at
the
Papistes
handes
that
shewe
them selues
to
holde
the
Church
not
by
succession
of
Bishops
,
or
rehearsing
of
their
names
,
but
onely
by
the
Scriptures
:
for
although
we
did
rehearse
innumerable
names
of
Bishops
in
orderly
succession
on
our
side
we
would
not
require
men
to
beleue
vs
,
but
onely
because
we
proue
the
doctrine
of
our
Church
by
the
authoritie
of
the
Scriptures
.
But
as
for
the
popish
church
,
neyther
hath
nor
euer
had
any
of
those
officers
which
S.
Paule
speaketh
of
,
for
Apostles
,
Euangelistes
,
and
Prophets
,
she
can
chalenge
by
no
reason
,
seing
she
refuseth
to
be
tried
by
their
doctrine
vttered
in
their
writings
,
in
steede
of
pastors
&
teachers
she
hath
wolues
,
dumme
dogges
,
or
false
prophets
,
which
either
teach
not
at
all
,
or
else
teach
the
doctrine
of
deuills
&
the
dreames
of
men
.
And
further
I
would
desire
none
other
place
in
all
the
Scripture
,
to
ouerthrow
the
popish
Hierarchie
(
which
is
the
greatest
glory
of
their
Church
)
then
this
place
of
Paule
,
Ephes.
4.
he
speaketh
of
Apostles
,
Euangelists
,
Prophets
,
Pastors
and
teachers
.
But
where
are
Popes
,
Cardinalls
,
popish
archbishops
,
Bishops
,
Preestes
,
Deacons
,
Subdeacons
,
Exorcistes
,
Cantors
,
Acolyts
,
Ostiares
,
Monkes
,
Friars
,
Chanons
,
Nunnes
,
&c.
Wherfore
I
conclude
that
all
these
popish
orders
are
no
offices
in
the
Church
of
Christ
.
And
especially
,
seeing
the
Apostle
both
in
this
place
Eph.
4.
and
1.
Cor.
12.
by
these
offices
proueth
the
vnitie
of
minde
,
he
acknowledgeth
no
Pope
as
one
supreme
head
in
earth
,
which
might
be
very
profitable
(
as
the
Papists
say
)
to
mainteine
this
vnity
:
for
if
there
had
bene
any
such
office
appoynted
of
God
,
S.
Paule
in
no
wise
woulde
haue
omitted
it
,
especially
when
it
made
so
notably
for
the
confirmation
of
his
purpose
,
which
was
vnitie
.
To
conclude
if
it
be
sufficient
,
or
any
thing
worth
,
to
rehearse
the
names
of
them
that
haue
orderly
succeded
in
all
ages
in
the
bishops
sees
,
in
an
outwarde
face
of
the
Church
,
the
Greeke
Church
is
able
to
name
as
many
as
the
Latine
Church
,
and
in
as
orderly
succession
.
Wherefore
if
you
be
as
ready
to
performe
as
to
promise
,
you
recant
.
The
nynth
article
may
be
deuided
into
nyne
demaundes
.
1
And
for
the
necessary
vse
and
execution
of
the
foresayd
offices
,
they
must
further
be
asked
,
what
Sacramentes
the
Protestants
ministred
for
the
space
of
a
thousand
yeares
togither
,
in
which
they
confesse
their
congregations
to
haue
bene
neare
or
else
wholy
hidden
.
THey
ministred
those
Sacramentes
which
Christ
did
institute
,
namely
the
Sacrament
of
baptisme
,
and
the
Sacrament
of
the
body
and
blood
of
Christ
,
at
such
times
as
the
cruell
tyrannie
of
you
Papistes
did
not
hinder
them
,
to
come
togither
for
such
purposes
.
2
What
correction
they
kept
and
discipline
for
offenders
.
THey
did
vse
such
discipline
as
was
vsed
in
S.
Cyprians
time
,
when
persecution
hindered
not
the
free
course
of
it
.
As
he
doth
often
complaine
in
the
places
aboue
rehearsed
.
They
did
admonish
secretly
,
before
witnesses
,
and
when
persecution
stayed
them
not
,
they
did
also
excommunicate
.
3
To
whome
they
did
preach
their
Fayth
.
TO
such
as
woulde
geue
them
hearing
,
as
Wickleue
to
the
Englishmen
:
Iohn
Hus
to
the
Bohemians
:
Waldo
to
the
Frenchmen
,
and
so
of
the
rest
.
4
How
did
they
reproue
heresies
?
THey
reproued
heresies
,
by
the
worde
of
God
,
and
patient
sufferinge
of
your
tyrannie
:
the
one
you
may
reade
in
their
workes
,
that
are
yet
extant
of
Wickleue
,
Bertrame
,
Hus
,
&c.
The
other
in
histories
of
your
owne
writers
.
5
Where
did
their
principall
Pastors
sit
in
Iudgement
?
I
Might
aske
you
where
the
Apostles
did
sit
in
iudgement
and
you
are
neuer
able
to
shew
me
,
for
I
reade
as
one
sayth
:
that
they
stoode
often
to
be
Iudged
,
but
I
neuer
reade
that
they
sat
in
iudgement
vpon
others
:
And
so
I
aunswere
of
the
principall
Pastors
of
our
Church
,
especially
in
time
of
persecution
.
6
Where
did
they
gather
as
in
Councells
to
try
the
trueth
of
doubtfull
matters
?
AS
God
gaue
them
respight
,
from
your
tyrannie
,
they
had
conference
one
with
an
other
:
and
as
for
doubtes
,
they
tried
them
by
the
worde
of
God
,
and
not
by
number
of
voyces
,
as
you
do
in
your
councells
,
as
for
the
places
where
they
met
,
is
nothing
at
all
materiall
,
at
Prage
,
at
Lyons
,
at
Merindol
,
&c.
7
How
might
Christian
men
,
iustly
offended
with
some
of
their
brethern
,
haue
sought
out
your
officers
or
Congregation
,
to
make
complainct
of
him
?
YOu
are
void
of
all
reason
that
in
a
persecuted
church
,
will
require
all
thinges
to
be
so
formall
and
orderly
,
as
in
time
of
peace
and
quietnes
,
I
could
choke
you
with
putting
like
cases
of
your
Church
.
If
a
number
of
Papistes
be
carried
prisoners
into
Barbarie
,
or
Turkey
,
what
Sacraments
,
what
discipline
,
what
Iudgement
haue
they
among
them
,
if
one
be
offended
with
his
brother
how
shall
he
come
to
your
office●s
,
or
to
your
Church
to
complaine
.
In
such
cases
where
the
ordinary
authoritie
of
the
Church
is
hindred
by
persecution
,
or
otherwise
,
the
rule
of
S.
Paule
.
1.
Cor.
5.
may
serue
and
ought
to
be
obserued
:
If
any
that
is
called
a
brother
be
a
fornicator
,
or
couetous
,
or
an
Idolater
,
or
a
rayler
,
or
a
drunkard
,
or
an
extorcioner
with
such
one
eate
not
.
So
that
if
a
Christian
be
iustly
offended
with
his
brother
,
he
ought
to
absteine
from
his
company
.
And
if
he
may
haue
ordinary
authoritie
,
he
may
complaine
further
.
8
Or
how
if
it
had
liked
any
man
to
haue
ben
baptized
of
them
,
or
to
haue
receiued
the
communion
of
them
,
or
to
haue
bene
married
of
them
,
or
to
haue
ioyned
them selues
in
Fayth
and
Religion
to
them
,
how
might
I
say
that
secret
,
contemptible
,
and
vnknowne
company
,
be
founde
in
this
case
?
HE
must
haue
sought
them
out
as
well
as
he
could
,
&
if
he
had
bene
perswaded
,
that
they
onely
ministred
the
Sacraments
,
&
Ecclesiasticall
rites
,
sincerely
,
according
to
the
word
of
God
,
it
were
no
great
matter
for
him
to
find
them
,
seing
he
knew
by
whom
he
was
so
perswaded
,
and
of
them
might
also
be
informed
where
he
should
haue
them
.
I
maruell
you
are
not
ashamed
to
demaund
these
questions
,
as
though
it
were
materiall
to
discusse
,
whether
of
vs
hath
the
Church
,
to
haue
the
Church
so
manifest
,
that
euery
man
may
see
it
.
Doe
you
not
remember
how
many
schismes
haue
bene
euen
in
the
popish
church
,
more
than
twenty
,
and
sometime
two
Popes
at
once
,
sometime
three
,
&
sometime
fower
,
which
of
them
should
a
simple
Papist
take
for
head
of
the
Church
,
especially
in
the
22.
schisme
,
which
lasted
39.
yeares
:
one
Pope
sitting
at
Rome
,
an
other
at
Auinion
,
either
hauing
his
court
,
either
hauing
and
making
Cardinals
,
either
cursing
other
.
Or
in
the
23.
schisme
,
when
the
question
was
of
one
of
the
highest
pointes
in
all
popery
,
and
is
not
yet
throughly
decided
among
them
:
Whether
the
Pope
be
aboue
the
Councell
,
or
the
Councell
aboue
the
Pope
.
In
the
time
of
these
schismes
how
might
a
man
haue
founde
out
,
which
was
the
true
Church
,
which
was
Christes
vicare
in
earth
,
which
had
the
right
Sacraments
and
Sacramentalls
,
to
which
Popes
court
should
he
appeale
,
where
did
the
principall
Pastors
sit
in
iudgement
,
&c.
How
should
councells
be
gathered
,
which
Pope
shoulde
confirme
their
actes
,
&c
,
When
you
are
able
to
aunswere
these
questions
,
for
your
owne
church
;
then
you
may
better
require
them
of
ours
.
As
for
that
secrete
,
contemptible
,
and
vnknowne
company
of
our
Church
,
in
the
sight
of
the
world
,
was
neuerthelesse
manifest
,
glorious
,
and
knowen
to
our
Sauiour
Christ
,
and
the
liuely
members
of
his
body
.
9
If
therefore
you
can
shew
me
,
that
any
man
euer
sought
Iustice
or
knowledge
of
trueth
,
sacrament
,
or
faith
,
or
any
helpe
of
Saluation
at
the
Protestants
secret
and
close
congregation
,
or
any
other
where
,
but
of
Gods
knowen
Catholike
Church
,
I
recant
.
ALthough
it
be
to
litle
purpose
to
aunswere
this
demande
,
because
it
is
no
reason
to
say
,
these
thinges
hath
not
bene
,
because
chronicles
make
no
mention
of
them
:
yet
that
all
men
maye
see
,
how
farre
you
ouershoot
your selfe
,
I
wil
partely
satisfie
your
request
.
Charles
the
great
sought
knowledge
of
the
trueth
of
the
sacrament
of
Bertramus
.
Iohn
,
Duke
of
Lancaster
,
and
diuers
other
noble
men
were
instructed
in
our
Religion
by
Wickleue
.
The
land
of
Bohemia
,
was
conuerted
by
Iohn
Hus
,
and
Hieronym
of
Prage
,
and
sought
the
sacraments
of
them
.
Finally
,
you
alwayes
forget
the
Greeke
church
,
which
you
do
not
accompt
parte
of
the
Catholike
church
,
and
yet
you
can
not
deny
but
men
haue
sought
Iustice
,
sacramentes
,
faith
,
&c.
of
it
.
Therefore
if
a
man
might
trust
you
vpon
your
worde
,
you
recant
.
The
10.
article
conteyneth
in
effect
but
2.
demandes
.
1
Moreouer
I
aske
whether
for
all
these
many
hundreth
of
yeares
or
euer
els
before
there
was
any
temporall
Prince
or
Potentate
,
that
offered
to
be
vnder
God
a
minister
of
Iustice
and
an
executor
of
Christian
lawes
in
the
right
of
your
Congregation
,
that
euer
maintained
by
lawes
Ciuill
or
other
,
your
Faith
and
Congregation
,
and
I
recant
.
BEfore
the
general
defection
,
it
is
an
easy
matter
,
to
name
you
the
Emperours
and
Princes
which
both
offered
,
to
be
ministers
of
Iustice
in
the
right
of
our
church
,
and
also
mainteyned
our
faith
and
Congregation
,
by
Ciuill
lawes
,
as
Constantine
the
greate
,
Iouinianus
,
Valentinianus
,
Theodosius
,
Archadius
,
Honorius
,
Marcianus
,
Iustinianus
,
Mauricius
,
and
diuers
other
.
But
when
the
kinges
of
the
earth
had
committed
fornication
with
the
great
whore
of
Babylon
(
as
the
holy
Ghost
foresheweth
Apoc.
17.
and
18.
)
it
is
no
preiudice
to
our
cause
if
we
can
not
shew
,
any
of
them
that
haue
mainteined
our
Religion
.
Yet
because
you
make
so
gentle
an
offer
vpon
the
triall
of
such
a
matter
,
which
is
of
small
force
either
to
the
hurt
of
our
cause
or
the
maintenance
of
yours
,
I
will
let
you
vnderstande
what
I
haue
reade
for
this
purpose
.
Not
doubting
but
other
which
haue
reade
much
more
,
and
seene
more
auncient
histories
than
I
,
can
shew
you
a
great
deale
more
.
I
passe
ouer
as
to
well
knowen
,
how
many
of
the
Grecian
Emperors
resisted
the
setting
vp
of
Images
,
in
so
much
that
in
the
Greeke
church
to
this
daye
they
can
abide
none
in
their
temples
,
likewise
I
passe
ouer
Charles
the
great
,
who
wrote
a
booke
against
Images
,
which
is
in
printe
,
who
also
declared
,
that
he
liked
not
the
heresie
of
the
reall
presence
and
transubstantiation
,
which
in
his
time
was
in
forging
,
in
that
he
called
Bertrame
,
to
declare
his
minde
of
that
matter
,
as
appeareth
by
his
booke
,
which
is
also
in
printe
.
I
will
not
rehearse
those
princes
,
that
contrary
to
the
Popes
lawes
,
defended
their
priestes
,
that
were
maried
:
For
although
these
and
such
like
defended
some
parte
of
the
trueth
,
which
we
holde
against
you
,
yet
lest
you
should
obiect
,
it
was
but
in
some
one
or
two
pointes
,
I
passe
them
ouer
with
silence
.
But
Wickleue
,
I
wene
,
you
will
not
deny
,
but
he
was
of
our
Church
and
Religion
.
And
I
reade
that
king
Edward
the
third
,
both
in
his
Parliament
holden
Anno
Domini
,
1371.
and
at
other
times
with
diuers
other
noble
men
defended
his
cause
:
in
so
much
that
so
long
as
he
liued
,
all
the
popish
byshops
,
coulde
do
him
no
harme
,
yet
did
he
openly
inueigh
against
the
Pope
,
calling
him
Antichrist
,
and
all
popish
doctrine
without
any
couller
or
dissimulation
both
in
the
vniuersitie
of
Oxeford
,
where
he
was
reader
,
and
also
in
his
sermons
abroade
,
as
appeareth
by
his
bookes
and
English
homilies
,
which
yet
are
common
to
be
seene
,
with
vnlesse
he
had
bene
supported
,
and
maintained
by
the
kinge
and
other
potentates
,
coulde
neuer
haue
continued
so
long
as
he
did
.
Further
,
haue
you
not
hearde
of
Zisca
,
and
Procopius
,
two
mighty
Capitaines
,
which
defended
the
Bohemians
from
the
tyrannie
both
of
the
Emperour
,
the
Pope
,
and
almost
all
the
Princes
of
Germanie
?
For
what
cause
did
Paule
the
second
Anno
Domini
,
1466.
condemne
George
,
a
noble
and
a
worthy
Prince
,
king
of
Bohemia
for
an
heretike
?
and
depriued
him
of
his
kingdome
?
was
it
not
for
defending
the
Protestantes
in
his
dominion
?
Thus
you
see
that
some
Princes
and
Potentates
haue
not
onely
offered
but
haue
in
deed
,
taken
in
hand
to
defend
our
church
,
which
you
thought
vnable
to
be
shewed
,
wherfore
I
chalenge
your
promise
,
you
must
recante
.
The
11.
article
is
so
confuse
that
it
is
harde
to
bring
it
into
any
certeine
numbre
of
demandes
.
1
Againe
I
requier
of
the
Protestants
to
declare
by
good
histories
,
or
by
reasonable
likelihoode
when
the
true
church
,
as
they
compt
theirs
,
decayed
?
I
Answer
,
euen
in
the
Apostles
time
,
there
arose
many
heresies
which
did
not
a
litle
trouble
the
Church
,
but
immediatly
after
the
Apostles
time
,
while
the
fathers
of
the
church
were
earnestly
occupied
,
in
resisting
of
horrible
heresies
,
by
the
craft
of
Satan
,
some
errors
and
abuses
crept
into
the
true
Church
of
Christ
,
which
at
the
first
because
they
were
small
,
and
men
occupied
in
greater
matters
,
were
either
not
espied
,
or
not
regarded
:
as
may
be
knowen
by
the
writinges
of
Iustinus
Martyr
,
and
Irenaeus
,
two
of
the
most
auncient
writers
,
sence
the
Apostles
time
.
Iustinus
,
was
in
this
error
,
that
he
thought
that
the
Angells
lusted
after
women
and
therefore
were
turned
into
Deuills
.
It
seemeth
also
,
that
the
Church
in
his
time
,
was
in
some
error
,
about
second
mariages
and
diuorcements
.
Irenaeus
,
affirmeth
,
that
our
Sauiour
Christ
liued
here
50.
yeares
,
which
he
sayeth
was
receyued
of
them
that
heard
it
,
euen
of
the
Apostles
mouthes
.
Also
both
he
and
Papias
,
which
was
before
him
and
was
the
disciple
of
S.
Iohn
:
are
charged
by
S.
Ieronym
,
in
Catalogo
Script
.
Eccl.
to
haue
held
this
error
,
that
Christ
should
raigne
a
thousand
yeares
after
the
Resurrection
here
in
the
flesh
,
whereby
it
is
manifest
,
seeing
these
auncient
fathers
,
and
pillers
of
the
Church
were
thus
stayned
with
errors
,
that
the
Church
in
their
time
,
could
not
be
free
from
the
same
.
And
so
it
is
euident
,
that
the
true
Church
decayed
immediatly
after
the
Apostles
times
.
2
What
yeare
the
Religion
of
the
Papistes
came
in
and
preuayled
?
ALthough
many
abuses
and
corruptions
were
entred
into
the
church
of
Christ
immediatly
after
the
Apostles
time
,
which
the
deuill
planted
as
a
preparatiue
for
his
eldest
sonne
Antichrist
.
Yet
we
may
well
say
,
that
the
religion
of
the
Papist●s
came
in
,
and
preuailed
,
that
yeare
in
which
the
Pope
first
obteyned
his
Antichristian
exaltation
,
which
was
in
the
yeare
of
our
Lord
607.
when
Boniface
the
third
,
for
a
great
summe
of
mony
,
obteyned
of
Phocas
,
the
trayterous
murtherer
,
and
adulterous
Emperour
,
that
the
Bishop
of
Rome
should
be
called
and
counted
,
the
head
of
all
the
Church
.
Since
that
time
,
that
deuilish
heresie
hath
alwayes
increased
in
error
,
vntill
the
yeare
of
our
Lord
1414.
in
which
the
Councell
of
Constance
decreed
,
to
robbe
the
people
of
the
Sacrament
of
Christ
his
blood
.
From
this
time
it
hath
againe
decaied
,
being
mightely
subdued
by
the
bright
beames
of
the
Gospell
,
shining
in
the
world
,
and
at
the
length
shall
be
vtterly
destroyed
.
3
Whether
all
their
true
Church
was
so
soundly
sleeping
,
that
none
could
preach
against
it
as
it
first
entred
.
1.
Thess.
2.
Math.
24.
WHen
the
comming
of
Antichrist
was
in
all
power
of
lying
signes
,
and
wonders
,
in
so
much
(
that
if
it
were
possible
)
the
very
elect
should
be
deceiued
,
and
a
general
departing
from
the
faith
was
foreshewed
,
and
the
Church
to
be
driuen
into
the
wildernes
,
what
maruell
were
it
?
if
none
of
our
Church
could
preach
against
it
,
as
it
first
entred
:
yet
because
you
speake
of
the
first
entring
of
popish
religion
,
which
dependeth
chiefly
vpon
the
Popes
authoritie
,
you
shall
heare
,
that
when
it
first
began
to
aduaunce
it selfe
,
there
wanted
not
some
,
either
to
preach
or
write
against
it
.
When
Victor
,
bishop
of
Rome
about
the
yeare
of
our
Lord
200.
passed
the
bondes
of
his
authoritie
,
in
excommunicating
of
all
the
Churches
of
Asia
,
many
bishops
withstoode
him
,
and
especially
Irenaeus
,
bishop
of
Lyons
,
and
Policrates
of
Ephesus
,
as
witnesseth
Eusebius
,
libro
5.
cap.
25.
Eccle.
S.
Cyprian
,
also
reproueth
Cornelius
,
bishop
of
Rome
,
for
that
he
was
moued
by
threatning
of
heretikes
to
receiue
their
letters
,
&
did
not
send
them
backe
into
Africa
,
to
their
own
bishop
lib.
1.
Ep.
3.
Also
when
Stephanus
,
bishop
of
Rome
,
was
bold
to
communicate
with
Basilides
,
and
Martialis
,
two
Spaniards
,
that
were
iustly
excommunicated
and
deposed
by
the
bishops
of
their
owne
prouince
,
&
sought
to
restore
them
:
Cyprian
and
his
felow
bishops
of
Aphrica
,
being
required
to
giue
their
aduise
,
gaue
counsell
,
that
in
no
wise
they
shoulde
be
receiued
,
not
a
litle
blaming
Stephanus
,
that
beinge
far
of
,
and
ignorant
of
their
cause
;
he
would
take
vpon
him
,
to
defend
such
wicked
men
.
lib.
1.
Ep.
4.
Likewise
when
the
same
Stephanus
,
threatned
excommunication
to
Helenus
and
Firmilianus
,
and
almost
all
the
Churches
of
Asia
,
because
they
thought
that
such
as
were
baptized
by
heretikes
,
shoulde
be
baptized
againe
:
he
was
misliked
by
Dionysius
of
Alexandria
,
and
diuers
other
godly
bishops
,
as
appeareth
by
his
Epistle
wrytten
to
Xystus
.
Euseb.
lib.
7.
cap.
5.
Cyprian
also
reproueth
him
very
sharply
,
for
the
same
opinion
,
accusing
him
of
presumption
and
contumacy
Epi.
ad
Pompeium
,
and
in
his
epistle
to
Quintinus
,
he
sayth
plainly
,
that
Peter
himselfe
was
not
so
arrogant
,
nor
so
presumptuous
that
he
would
say
he
held
the
primacy
,
&
that
other
men
should
obey
him
as
his
inferiors
.
When
Anastasius
,
Innocentius
,
Zozimus
,
Caelestinus
,
bishops
of
Rome
all
on
a
row
,
chalenged
prerogatiue
ouer
the
bishops
in
Aphrica
,
by
forginge
a
false
Canon
of
the
Nicene
Councel
,
they
were
withstoode
by
all
the
bishops
of
Aphrica
,
who
decreed
,
that
none
vnder
paine
of
excommunication
,
should
appeale
to
any
bishop
,
beyond
the
sea
.
Concil.
Aphrican
.
cap.
92.
and
that
the
bishop
of
the
chiefe
see
,
should
not
be
called
prince
of
priestes
,
or
highest
priest
,
but
onely
bishop
of
the
chiefe
see
.
Conc.
Aph.
cap.
6.
When
Celestinus
byshop
of
Rome
dealt
hardly
with
the
Nouatians
,
Socrates
testifieth
,
he
could
doe
not
good
with
them
,
because
they
enuied
his
ambition
,
saying
that
the
bishoprike
of
Rome
,
like
as
of
Alexandria
,
was
long
before
growen
beyonde
the
bondes
of
priesthood
,
into
foreine
lordship
.
Lib.
7.
cap.
11.
By
these
examples
it
is
plaine
,
that
although
the
mysterie
of
iniquitie
,
beganne
to
worke
in
Victor
,
Cornelius
,
Stephanus
,
Anastasius
,
Innocentius
,
Zozimus
,
Bonifacius
,
and
Caelestinus
,
yet
it
was
reproued
,
by
some
godly
men
:
as
Irenaeus
,
Polycrates
,
Dionysius
Alexandrinus
,
Cyprianus
,
the
Councell
of
Aphrica
,
and
Socrates
the
Historiographer
.
4
Whether
all
nations
sodenly
and
in
one
yeare
were
moued
to
the
doctrine
of
the
Papistes
,
no
one
man
of
all
their
true
Church
neither
preaching
,
teaching
,
writing
,
nor
attempting
any
thing
against
it
,
or
making
mention
of
it
.
WHen
the
scripture
telleth
vs
,
that
the
mysterie
of
iniquitie
,
preparing
for
the
generall
defection
,
and
reuelation
of
Antichrist
,
wrought
euen
in
S.
Paules
time
2.
Thess.
2.
it
is
foly
to
aske
,
whether
sodenly
and
in
one
yere
all
Religion
was
corrupted
.
And
yet
all
nations
neuer
consented
to
the
doctrine
of
the
Papistes
,
for
as
it
hath
bene
often
saide
,
the
Greeke
church
,
and
other
Orientall
churches
,
hath
neuer
receiued
the
Popish
religion
,
in
many
cheefe
pointes
,
and
especially
,
in
acknowledging
the
Popes
authoritie
:
what
preaching
,
teaching
,
and
writing
hath
bene
against
it
,
is
shewed
before
,
and
shal
be
more
declared
hereafter
.
5
Whether
sodenly
all
bookes
of
seruice
were
altered
?
NO
forsoothe
,
but
by
litle
and
litle
,
in
the
Latine
Church
:
as
for
the
Greeke
&
Orientall
Churches
,
neuer
receyued
nor
vsed
your
Latine
seruice
bookes
.
6
Whether
in
a
moment
,
the
Masse
was
saide
in
steede
of
other
Apostolike
Communion
?
WHen
Durande
,
your
owne
doctor
,
sheweth
what
Pope
sewed
on
euery
patche
,
that
belongeth
to
your
Masse
,
it
were
foly
for
vs
to
say
:
it
came
in
sodenly
,
and
impudencie
in
you
,
to
affirme
that
it
came
whole
from
the
Apostles
,
which
was
so
long
a
framing
in
so
many
peeces
.
7
Whether
men
beganne
sodenly
to
praye
for
the
soules
departed
?
FIrst
it
is
manifest
,
that
men
had
no
warrant
out
of
God
his
worde
to
pray
for
the
dead
:
and
it
can
not
be
proued
for
200
,
yeares
after
Christ
,
by
any
credible
author
,
that
it
was
vsed
in
the
Church
:
wherefore
it
is
certeine
,
that
it
was
first
planted
by
the
deuill
,
as
were
other
abuses
:
And
because
it
hath
a
pretence
of
Charitie
,
deceyued
simple
men
the
sooner
.
Yet
did
it
not
so
preuaile
,
in
the
primitiue
Church
,
that
they
durst
define
,
what
profit
the
soules
receyued
thereby
:
for
Chrysostome
in
his
3.
Homelie
,
vpon
the
first
Chapter
of
the
Epist.
to
the
Philippians
,
sayeth
:
Procuremus
eis
aliquid
auxilij
,
modici
quidem
,
attamen
iuuemus
eos
.
Let
vs
procure
them
some
helpe
,
small
helpe
truely
,
but
yet
let
vs
helpe
them
.
Likewise
,
Augustine
in
the
9.
booke
and
13.
Chapter
of
his
confessions
,
where
he
prayeth
for
his
father
and
mother
,
declareth
how
vncertaine
he
was
of
that
matter
,
one
while
he
feareth
the
danger
of
euery
soule
that
dieth
in
Adam
:
An
other
while
he
beleueth
,
that
they
neede
not
his
prayer
,
yet
he
desireth
God
to
accept
the
same
,
and
moue
other
men
to
remember
them
in
their
prayers
:
Thus
it
is
necessary
that
they
wander
,
which
leane
vnto
mens
traditions
without
the
worde
of
God
.
8
Sodenly
required
the
helpe
of
Sainctes
in
heauen
?
WHether
sodenly
or
by
litle
and
litle
,
men
were
brought
to
such
superstition
,
that
they
required
helpe
of
Sainctes
,
it
maketh
litle
matter
,
seeing
it
is
contrary
to
the
worde
of
God
,
and
the
example
of
the
primitiue
Church
,
for
200.
yeares
after
Christ
.
Yet
it
is
to
be
thought
,
that
it
grew
vp
,
as
other
errors
,
by
litle
and
litle
.
And
S.
Augustine
in
his
booke
,
De
cura
pro
mortuis
agenda
,
wearieth
him selfe
,
and
in
the
ende
can
define
nothing
,
in
certeine
,
how
the
Sainctes
in
heauen
should
heare
the
prayers
of
men
,
on
earth
.
Such
doubtfulnesse
they
fall
into
,
that
leaue
the
word
of
God
,
and
leaue
to
traditions
.
9
Sodenly
the
tongue
of
common
prayers
altered
?
FIrst
the
Greeke
church
,
&
other
churches
both
in
Asia
,
&
Aethiopia
,
neuer
receiued
the
Latine
tongue
:
but
to
this
day
continue
in
their
vulgare
tongue
.
The
Westerne
Church
,
for
the
most
parte
all
spake
and
vnderstoode
Latine
,
as
the
sea
coast
of
Aphrica
,
Italye
,
Fraunce
,
Spayne
,
Britayne
:
as
for
Germany
,
was
lately
conuerted
to
the
faith
.
Then
seeing
they
spake
Latine
,
and
had
their
common
prayer
in
Latine
:
The
tongue
of
their
common
prayer
was
not
altered
,
but
their
speach
was
altered
from
the
tongue
of
their
common
prayer
:
and
this
was
not
sodainely
,
for
it
was
more
than
twelue
hundred
yeares
after
Christ
before
it
wa●
taken
for
a
Catholike
doctrine
,
that
common
prayer
should
be
vsed
in
latine
.
S.
Augustine
preached
in
latine
&
all
the
people
vnderstoode
him
,
and
that
they
might
the
better
vnderstand
him
,
he
doth
vse
such
phrases
and
termes
which
were
not
pure
latine
,
but
commonly
vsed
of
the
people
as
Ossum
,
and
Foenerare
,
&c.
But
soone
after
his
time
,
when
the
Gothes
,
and
Vandalles
,
oueranne
the
Empire
,
the
latine
tongue
which
before
was
not
pure
among
the
people
,
began
daily
to
be
more
corrupted
,
and
yet
remained
after
a
sort
latine
,
vntill
the
yeare
of
our
Lorde
768.
when
Charles
the
great
began
to
r●igne
in
France
,
and
long
after
:
for
within
the
time
of
his
reigne
,
which
was
47.
yeares
,
a
Councell
was
holden
at
Turon
,
in
France
,
what
yeare
it
is
not
certeyne
,
but
it
is
probable
,
that
in
the
latter
ende
of
his
empire
,
in
which
it
was
decreed
,
that
euery
bishop
,
should
haue
certeine
homilies
.
Et
easdem
quisque
apertè
studeat
transferre
in
rusticam
Romanam
linguam
aut
Theotiscam
;
quo
facilius
cuncti
possint
intelligere
quae
dicuntur
.
Turon
.
3.
cap.
17.
And
that
euery
one
studye
to
translate
them
plainly
,
into
the
rusticall
Romane
tongue
or
into
the
Theotisce
tongue
,
that
all
men
may
more
easily
vnderstand
what
is
sayd
.
By
this
Canon
,
it
is
euident
,
that
at
this
time
,
the
people
vnderstood
the
Latine
tongue
,
though
it
were
very
rude
and
rustical
.
And
where
the
Canon
prescribeth
the
same
homilies
to
be
translated
either
into
the
rude
latine
tongue
,
or
into
the
Theotisce
tongue
.
Although
this
word
Theotisca
,
seeme
to
be
corrupted
,
yet
it
is
most
certeine
that
they
meant
Dutch
tongue
,
for
as
much
as
Carolus
magnus
,
had
a
great
part
of
Germanie
vnder
his
dominion
,
and
the
Germanes
,
as
neuer
throughly
subdued
by
the
Romanes
,
neuer
throughly
receiued
the
latine
tongue
.
Yet
it
is
manifest
,
that
they
vnderstoode
their
common
prayer
in
the
latine
tongue
,
though
not
perfectly
,
because
the
Canon
sayth
:
Quo
facilius
&c.
That
all
men
may
more
easely
vnderstand
,
signifying
that
they
vnderstood
the
pure
latine
tongue
though
hardely
and
not
perfectly
.
About
the
yeare
of
our
Lorde
813.
the
knowledge
of
the
latine
tongue
,
beganne
more
and
more
to
weare
awaye
,
from
amongest
the
common
people
,
which
when
the
bishops
perceiued
,
they
decreed
in
the
Councell
of
Magunce
,
cap.
25.
that
euery
Sondaye
,
and
holy
daye
,
there
shoulde
be
a
sermon
in
such
sorte
,
that
the
common
people
might
vnderstand
it
:
and
in
the
45.
Canon
.
they
decreed
,
that
euery
Christian
,
shoulde
learne
the
Creede
,
and
the
Lorde
his
prayer
,
Et
qui
aliter
non
potuerit
,
vel
in
sua
lingua
hoc
discat
,
that
is
,
And
he
that
can
not
,
yet
let
him
learne
it
in
his
owne
tongue
.
Whereby
they
declare
,
that
they
desier
to
reteine
the
latine
tongue
still
,
but
rather
than
the
people
shoulde
be
ignorant
,
they
commande
them
to
learne
their
prayers
and
beleefe
in
their
mother
tongue
.
Also
by
the
43.
Canon
,
wherein
they
iudge
that
no
preeste
can
saye
Masse
alone
,
it
appeareth
that
the
people
commonly
vnderstood
the
latine
seruice
:
for
they
aske
how
he
shoulde
saye
:
Dominus
vobiscum
,
and
admonish
the
people
to
lifte
vp
their
heartes
,
and
diuers
like
sayinges
,
where
there
is
none
by
him
but
him selfe
.
Nowe
if
the
people
vnderstoode
not
these
sayinges
,
it
were
all
one
,
whether
they
were
present
or
absent
.
Also
in
the
Councell
of
Rhenes
,
holden
in
Fraunce
about
the
same
time
,
the
like
decree
was
made
cap.
15.
that
bishops
studie
to
preache
sermons
,
and
homelies
of
the
holy
fathers
so
that
all
men
maye
vnderstand
,
according
to
the
property
of
their
tongue
.
Finally
in
the
Councell
of
Laterane
holden
vnder
Pope
Innocent
the
third
,
Anno
Dom.
1215.
in
which
Councell
transubstantiation
was
first
established
,
the
9.
chapter
,
it
was
plainely
decreed
that
forasmuch
as
within
one
citie
and
diocesse
people
of
diuers
languages
be
mingled
together
,
hauing
vnder
one
Faith
,
diuers
rites
,
and
maners
,
we
streightly
commande
,
that
the
bishops
of
such
cities
and
diocesses
,
prouide
able
men
,
which
according
to
the
diuersitie
of
their
rites
,
and
languages
,
celebrate
vnto
them
,
the
diuine
seruice
,
and
minister
the
sacramentes
,
instructing
them
both
by
worde
and
example
.
Hereby
it
appeareth
,
that
when
the
latine
tongue
,
was
either
almost
,
or
altogether
growen
out
of
the
common
peoples
vnderstandings
,
order
was
taken
that
common
prayers
should
be
sayed
and
sacramentes
ministred
in
the
mother
tongue
of
euery
nation
.
But
the
bishops
which
shoulde
haue
seene
it
put
in
execution
,
either
negligently
omitted
it
,
or
willingly
refused
to
doe
it
,
because
it
was
more
for
their
profit
to
kepe
the
people
in
blinde
ignorance
.
So
thus
I
haue
shewed
,
that
sodenly
the
tongue
of
common
prayer
,
was
not
altered
.
10
Tell
me
what
yeare
of
our
Lorde
,
vnder
what
Emperour
,
vnder
what
Pope
,
by
whome
these
thinges
were
wrought
,
vpon
what
occasion
,
this
marueillous
mutation
was
made
?
WHo
can
tell
the
originall
of
euery
blind
custome
and
peuish
tradition
,
of
euery
olde
error
and
foolish
fashion
it
is
sufficient
to
shew
,
that
these
thinges
haue
no
grounde
in
the
scripture
of
God
,
they
were
not
taught
by
Christ
and
his
Apostles
,
nor
receiued
in
the
church
that
followed
immediatly
after
them
,
and
then
we
are
bolde
to
say
,
with
Tertullian
:
This
preiudice
there
is
against
all
heresies
,
how
soeuer
they
came
vp
or
when
soeuer
they
sprange
vp
,
That
is
true
that
was
first
,
and
that
is
false
,
that
is
latter
,
therefore
from
the
beginning
it
was
not
vsed
to
praye
for
the
deade
nor
to
the
deade
,
from
the
beginning
common
prayer
was
not
in
an
vnknowen
tongue
.
Wherefore
prayer
for
the
deade
and
to
the
deade
,
with
prayer
in
a
strange
tongue
are
false
,
when
soeuer
they
beganne
,
or
how
long
soeuer
they
continued
.
11
Who
preached
against
it
,
what
historie
maketh
mention
of
it
,
who
of
all
your
Pastors
preached
against
it
,
was
God
his
Church
so
voide
of
the
spirit
of
Trueth
,
and
strength
,
that
euen
then
when
it
most
florished
,
it
had
none
that
durst
open
against
●uch
corruption
of
religion
,
as
it
entred
in
,
and
when
it
might
soone
haue
bene
repressed
?
BEfore
you
demande
what
yeare
the
religion
of
the
Papistes
came
,
in
and
whether
it
came
in
sodenly
:
and
as
though
we
shoulde
aunswere
that
it
came
in
sodainely
,
you
demande
,
who
preached
against
it
&c.
This
is
to
fight
with
your
owne
shadowe
:
for
we
say
not
that
it
came
in
sodainely
,
but
that
it
entred
by
small
degrees
at
the
first
and
therefore
was
lesse
espied
by
the
true
Pastors
,
especially
being
earnestly
occupied
against
great
heresies
,
and
open
aduersaries
,
that
sought
to
beate
downe
the
cheefe
foundations
of
Christian
faith
,
as
the
Valentinians
,
Marcionistes
,
Manichees
,
Arrians
,
Sabellians
,
and
such
like
monsters
.
So
when
Satan
had
gotten
in
one
foote
,
by
such
craftie
pollitie
,
he
neuer
rested
,
vntill
he
had
thrust
in
his
whole
bodie
,
with
the
power
of
Antichrist
.
12
If
it
coulde
not
,
shew
me
then
what
yeare
of
the
Lorde
this
mutation
was
made
,
and
who
of
all
the
true
preachers
did
with
stand
this
doctrine
?
SO
often
as
you
demande
one
thinge
,
so
often
must
I
aunswere
after
one
sorte
,
this
mutation
was
not
all
in
one
yeare
,
nor
in
one
hundreth
yeares
,
nor
in
one
thousand
of
yeares
,
for
transubstantiation
no
small
article
of
your
religion
,
was
not
decreed
vntill
the
yeare
of
God
1215.
what
preachers
haue
withstoode
your
doctrine
at
diuers
times
are
declared
before
in
the
aunswere
to
the
8.
Article
2.
demande
.
13
Or
note
the
name
of
him
that
euer
first
preached
any
article
of
our
doctrine
:
and
if
we
note
you
not
by
their
names
,
euery
one
of
your
Capitaines
,
and
the
seuerall
errors
that
they
tought
and
the
time
,
and
the
yeare
when
they
arose
against
the
former
receyued
trueth
and
the
Councells
in
which
they
were
orderly
condemned
if
I
,
saye
this
can
be
done
of
your
side
towarde
vs
,
or
if
we
doe
it
not
for
improofe
of
your
Church
and
religion
,
I
recant
.
I
Haue
noted
in
the
answere
to
the
6.
article
3.
demande
,
the
names
of
diuers
heretikes
,
that
first
preached
diuers
articles
of
your
religion
,
and
further
I
note
vnto
you
Pelagius
,
and
Coelestius
,
which
tought
that
free
will
without
grace
coulde
doe
somewhat
towardes
eternall
saluation
,
and
that
grace
was
geuen
according
to
merite
,
which
article
you
teach
also
with
culler
of
a
distinction
De
congruo
&
condigno
,
which
is
a
meere
cauill
:
for
God
is
as
much
bounde
vnto
congruitie
,
as
to
dignitie
or
worthinesse
,
and
as
he
can
doe
nothing
against
worthinesse
,
no
more
can
he
doe
any
thing
against
congruitie
,
which
is
a
kinde
of
Equitie
.
And
whereas
you
bragge
,
to
note
vnto
vs
euery
one
of
our
Capitaines
&c.
except
you
note
vnto
vs
the
Patriarches
,
Prophets
,
Apostles
,
Euangelistes
,
and
Christ
himselfe
,
you
shall
neuer
be
able
to
performe
that
you
promise
,
for
we
teache
nothing
but
the
eternall
trueth
of
God
,
wherefore
we
refuse
not
to
be
counted
heretikes
,
if
you
can
proue
,
that
we
holde
any
one
article
of
faith
,
contrarie
to
the
scripture
:
you
may
perchaunce
note
the
names
of
them
,
that
preaching
the
trueth
of
our
doctrine
,
against
your
receyued
errors
,
were
accounted
of
the
world
for
heretikes
,
but
you
must
proue
that
their
opinions
are
contrarie
to
the
worde
of
God
,
or
els
all
your
labour
is
in
vaine
:
we
confesse
also
,
that
some
articles
of
our
doctrine
,
were
taught
by
heretikes
,
as
there
was
neuer
no
heresie
,
which
had
not
many
thinges
common
with
true
Religion
,
but
yet
in
those
poinctes
they
were
no
heretikes
,
neither
did
they
erre
.
Yea
but
you
will
saye
,
they
were
condemned
for
those
opinions
,
as
erroneous
.
I
will
not
dissemble
,
that
which
you
thinke
the
greatest
matter
.
Aerius
tought
,
that
prayer
for
the
deade
was
vnprofitable
,
as
witnesseth
both
Epiphanius
,
and
Augustinus
,
which
they
compte
for
an
error
,
but
neither
of
them
both
,
reproueth
it
by
the
scripture
.
Wherefore
,
if
Aerius
had
not
bene
an
Arrian
,
this
opinion
coulde
not
haue
made
him
an
heretike
.
Also
he
tought
that
fasting
dayes
are
not
to
be
obserued
,
if
he
espied
the
superstition
of
fasting
dayes
and
reproued
it
,
that
was
no
error
at
all
.
But
if
Aerius
was
an
heretike
,
for
denying
prayer
for
the
deade
to
be
profitable
,
why
were
the
Heracleonites
,
accused
of
heresie
,
because
they
buried
their
deade
with
inuocations
Epiph.
lib.
1.
Tom.
3.
Haeres
.
36.
Augustine
,
also
by
authoritie
of
Philaster
chargeth
the
same
Aerius
,
with
abstinence
from
flesh
,
if
this
be
an
heresie
,
then
be
all
Papistes
heretikes
,
which
compte
abstinence
from
flesh
an
holy
fast
.
Againe
you
will
bring
in
Iouiniane
,
which
affirmed
that
virginitie
was
no
better
than
mariage
,
which
if
it
be
well
vnderstoode
,
is
no
error
at
all
:
for
although
virginitie
in
some
cases
and
respectes
,
and
for
some
persons
is
better
than
mariage
:
yet
is
it
not
simply
,
that
is
in
all
respectes
and
cases
,
and
for
all
persons
better
than
matrimonie
.
And
if
he
tought
further
that
such
as
coulde
not
conteine
,
though
they
had
vowed
Virginitie
,
shoulde
neuerthelesse
be
maried
,
this
was
the
doctrine
of
S.
Paule
:
It
is
better
to
marry
than
to
burne
.
And
Epiphanius
was
of
the
same
iudgement
,
although
he
compte
it
an
offence
to
marrie
after
their
vowe
,
yet
he
sayeth
:
It
is
better
to
marry
then
to
burne
.
Melius
est
itaque
vnum
peccatum
habere
,
&
non
plura
,
&c.
It
is
better
to
haue
one
offence
,
rather
then
many
.
It
is
better
for
him
that
is
fallen
from
his
course
,
openly
to
take
a
wife
according
to
the
lawe
,
and
to
repent
longe
time
that
vowe
of
his
virginitie
,
and
so
againe
be
brought
into
the
Church
,
as
one
that
hath
done
amisse
,
as
one
that
is
fallen
and
broken
,
and
hauing
neede
to
be
bound
:
rather
then
to
be
wounded
daily
,
with
priuy
darts
of
that
wickednes
,
which
the
deuill
putteth
into
him
.
So
knoweth
the
Church
to
preach
,
these
are
the
medicines
of
healing
.
Ep.
lib.
2.
Haer.
61.
this
medicine
the
popish
church
wil
not
acknowledge
,
but
will
separate
them
from
their
wiues
,
as
they
did
in
Queene
Maries
times
.
S.
Ieronym
also
,
who
was
a
most
bitter
enemy
vnto
Iouinian
,
plainly
affirmeth
,
that
rather
then
they
which
haue
professed
virginitie
,
shoulde
liue
incontinently
,
they
ought
to
marrie
.
Sanctum
Virginum
propositum
&
coelestis
angelorúmque
familiae
gloriam
,
quarundam
non
bene
se
agentium
nomen
infamat
.
Quibus
aperte
dicendum
est
,
vt
aut
nubant
,
si
se
non
possunt
continere
,
aut
contineant
,
si
nolunt
nubere
.
Epi.
ad
Demetriadem
.
That
is
:
The
name
of
certeine
virgines
,
which
behaue
them selues
not
well
,
doth
blemish
the
holy
purpose
of
virginitie
,
and
glory
of
the
heauenly
and
angelike
family
.
To
whom
must
be
plainly
sayd
that
either
they
should
marry
,
if
they
can
not
conteyne
,
or
else
conteyne
if
they
will
not
marry
.
Note
well
this
saying
of
S.
Ieronym
,
the
great
aduancer
of
virginitie
,
and
dispraiser
of
mariage
.
Moreouer
if
Iouinian
taught
that
fasting
,
abstinence
from
certeyne
meates
,
and
other
bodily
exercise
of
them selues
profit
litle
,
his
doctrine
agreeth
with
S.
Paul
.
1.
Tim.
4.
but
if
he
taught
(
as
he
is
charged
)
that
such
thinges
profited
nothing
at
all
,
we
agree
not
with
him
in
that
opinion
.
Last
of
all
Vigilantius
,
shall
be
brought
in
,
who
wrote
against
inuocation
of
Saincts
,
superstition
of
reliques
,
and
other
ceremonies
,
him
Ieronym
reproueth
or
rather
rayleth
on
him
:
for
his
reasons
are
nothing
worth
that
he
hath
against
him
,
therefore
howsoeuer
Ieronym
estemed
him
in
his
rage
,
if
he
had
none
other
opinions
contrary
to
the
truth
:
we
doubt
not
to
acknowledge
Vigilantius
(
as
many
godly
and
learned
Bishops
of
his
tyme
did
)
for
a
true
preacher
and
reprehender
of
that
superstition
whereunto
Ieronym
was
to
much
addict
,
although
he
doe
somewhat
qualifie
the
matter
.
If
any
man
thinke
his
reasons
to
be
effectuall
,
let
him
ma●ke
this
one
,
that
he
vseth
,
and
thereby
iudge
the
rest
,
he
sayth
of
the
Martyrs
:
Sequuntur
agnum
,
&c.
They
follow
the
lambe
whether
soeuer
he
goeth
.
If
the
lambe
be
euery
where
,
therfore
they
which
are
with
the
lambe
,
are
to
be
thought
to
be
euery
where
.
Beside
this
euill
consequence
,
consider
what
perilous
assertions
these
be
:
that
the
lambe
is
euery
where
,
&
that
the
martyrs
are
euery
where
,
this
is
to
destroy
the
humanitie
of
Christ
,
and
to
giue
diuinitie
vnto
the
Martyrs
:
for
Christ
concerning
his
humanitie
,
according
to
which
,
he
is
called
a
Lambe
,
is
not
euery
where
,
but
in
one
place
alone
,
as
S.
Augustine
sayth
Ep.
ad
Dardanum
57.
Secundum
hanc
formam
non
est
putandus
vbique
diffusus
,
that
is
:
According
to
this
forme
it
is
not
to
be
thought
,
that
he
is
diffused
euery
where
.
Againe
no
creature
is
euery
where
,
in
more
places
than
one
,
at
one
time
.
Wherefore
to
say
that
the
soules
of
Martyrs
,
be
euery
where
,
is
to
deny
them
to
be
creatures
and
so
make
them
gods
.
I
doubt
not
but
S.
Ieronym
if
he
had
quietly
considered
these
absurdities
,
would
haue
reuoked
them
as
erroneous
and
hereticall
:
but
while
he
rather
followed
affection
,
then
iudgement
,
you
may
see
how
he
was
deceaued
.
Thus
seeing
we
haue
noted
to
you
the
names
of
diuerse
heretikes
,
which
first
preached
certeyne
articles
of
your
doctrine
,
and
you
are
not
able
to
name
any
,
which
preached
any
article
of
our
doctrine
,
but
the
same
was
consonant
to
the
Scripture
.
If
you
were
as
ready
to
performe
,
as
you
are
to
promise
,
you
should
recant
.
14
And
for
that
purpose
because
the
gouernment
of
the
Byshop
of
Rome
is
most
misliked
of
them
,
and
yet
most
notoriously
knowne
by
euery
historie
,
let
them
name
the
Pope
that
first
brake
of
the
course
of
his
forefathers
beleefe
,
&
regiment
in
any
article
of
fayth
or
necessary
Christian
vsage
,
and
I
recant
.
I
Haue
named
before
Victor
,
which
was
the
first
that
went
about
to
vsurpe
authoritie
ouer
other
Churches
.
Also
I
haue
named
Boniface
,
the
third
,
which
was
the
first
that
chalenged
to
be
vniuersall
bishop
:
For
Gregorie
the
great
sayeth
:
Nemo
meorum
decessorum
hoc
prophano
vocabulo
vti
voluit
,
That
is
:
None
of
my
predecessors
woulde
vse
this
prophane
worde
.
The
same
Gregorie
,
as
Hulderichus
,
bishop
of
Auspourge
doth
testifie
,
was
the
first
that
compelled
priests
to
liue
vnmaried
,
which
afterwarde
when
he
saw
the
inconuenience
,
he
reuoked
.
Thus
hauing
named
diuers
Popes
that
first
brake
the
course
of
their
fathers
faith
,
and
regiment
&c.
and
more
coulde
rehearse
but
for
auoyding
prolixitie
,
I
chalenge
your
promise
that
you
must
recant
.
The
12.
article
hath
3.
demandes
.
1
Item
I
aske
what
kinde
and
order
of
seruice
,
or
common
prayer
,
what
waye
of
ministring
of
the
sacraments
your
Church
had
:
before
Papistry
(
as
you
call
it
)
did
preuaile
in
the
worlde
?
IVstinus
Martyr
,
in
his
second
Apollogie
to
the
Emperour
,
declareth
plainely
what
order
of
seruice
and
ministration
of
sacramentes
our
Church
had
before
Papistry
preuayled
.
On
the
daye
called
Sonday
(
sayth
he
)
there
is
a
meeting
together
of
all
them
that
dwell
in
the
Citie
or
in
the
countrie
,
and
the
monumentes
of
the
Apostles
,
or
the
writinges
of
the
Prophetes
are
reade
vntill
it
be
thought
sufficient
,
when
the
reader
hath
made
an
ende
,
he
that
is
our
ouerseer
(
or
cheefe
minister
)
maketh
a
sermon
of
admonition
and
exhortation
to
follow
those
good
thinges
that
are
reade
.
After
this
we
all
stande
vp
together
and
make
our
prayers
,
and
as
we
haue
saide
before
,
when
our
prayers
are
ended
,
there
is
brought
forth
bread
and
wine
&
water
,
and
the
cheefe
minister
,
doth
likewise
with
all
his
might
yelde
prayers
and
thankesgeuing
,
and
the
people
aunswereth
Amen
.
Then
is
made
distribution
to
euery
one
and
receyuing
of
those
thinges
for
which
thankes
was
geuen
,
and
to
them
that
be
absent
,
it
is
sent
by
the
deacons
.
Such
as
are
riche
and
willing
doe
geue
almes
what
they
will
,
&c.
By
this
one
authoritie
,
it
may
be
seene
though
other
might
be
brought
,
what
order
of
seruice
and
ministration
of
sacraments
our
Church
vsed
before
Papistry
gat
the
vpper
hande
.
2
Shew
one
booke
of
Communion
or
what
els
you
list
that
was
in
English
,
or
lacked
prayer
for
the
departed
,
or
inuocation
of
Sainctes
in
heauen
,
or
that
wanted
oblation
,
or
sacrifice
,
or
that
charged
a
number
to
receyue
,
or
els
that
the
preest
coulde
not
consecrate
nor
say
Masse
,
himselfe
,
or
shew
any
note
in
a
Communion
booke
,
that
the
people
shoulde
take
the
sacrament
for
plaine
breade
,
or
that
they
should
geue
no
honor
to
it
,
shew
this
booke
or
any
leafe
or
line
of
this
booke
.
IT
may
trouble
a
wise
man
to
aunswere
all
the
questions
that
a
foole
can
propounde
:
you
requier
to
see
a
booke
of
Communion
in
English
,
or
that
lacked
&c.
When
it
is
confessed
,
that
the
English
nation
receiued
their
religion
first
from
Rome
,
at
such
time
as
Religion
there
was
verie
corrupt
,
what
marueill
is
it
,
if
we
can
not
shewe
you
such
a
Communion
booke
as
you
require
,
but
we
can
easily
shew
you
out
of
the
scripture
,
the
the
Communion
ought
to
be
ministred
in
the
vulgare
tongue
,
that
prayer
for
the
deade
and
to
the
deade
ought
not
to
be
vsed
,
that
the
sacrament
ought
not
to
be
turned
into
a
sacrifice
,
that
there
ought
to
be
a
communion
of
many
receauers
and
not
a
priuate
masse
,
that
the
substance
of
the
bread
is
not
changed
,
that
the
elementes
of
the
sacrament
are
not
to
be
honored
:
these
I
say
we
can
proue
out
of
the
worde
of
God
,
the
Catholike
writers
of
the
olde
Church
.
And
though
perchaunce
,
it
wil
be
harde
to
finde
a
communion
booke
in
English
,
yet
haue
I
founde
you
a
canon
of
the
Laterane
Councell
,
that
it
ought
to
haue
bene
translated
into
English
,
yet
are
there
founde
diuers
monumentes
of
Antiquitie
,
as
Prayers
,
Psalmes
,
and
Homilies
,
&c.
in
the
olde
English
or
Saxons
tongue
,
in
which
the
reall
presence
,
transubstantiation
,
and
other
poinctes
of
Popish
doctrine
are
plainly
confuted
.
There
may
be
shewed
you
also
Bybles
both
the
olde
Testament
and
New
in
the
English
tongue
of
diuers
translations
,
in
olde
written
hande
.
Also
great
bookes
of
English
homilies
inueighing
directly
against
the
Pope
and
all
Popish
doctrine
in
olde
English
written
hande
,
with
diuers
other
small
treatises
and
pamphlets
of
like
matters
,
if
these
woulde
do
you
any
good
,
you
might
haue
the
sight
of
them
,
when
you
please
.
3
Or
any
Church
or
Congregation
that
euer
had
any
Authenticall
seruice
but
ours
,
and
I
recant
.
THe
Church
of
the
Brytannes
before
Augustine
came
in
,
with
Romish
seruice
,
had
they
not
trow
you
Authenticall
seruice
?
which
continued
in
the
faith
of
Christ
euen
from
the
Apostles
time
.
The
Grecians
also
&
Orientall
churches
,
haue
they
not
vnto
this
day
,
their
Authenticall
seruice
?
which
is
not
yours
?
If
you
can
not
deny
this
,
you
should
recant
.
The
13.
article
hath
2.
demaundes
.
1
Furthermore
I
requier
to
know
what
shoulde
be
the
cause
that
the
Protestants
them selues
,
doe
receiue
all
Byshops
,
Priestes
,
Deacons
,
and
other
officers
spirituall
of
all
sortes
of
our
Catholike
church
,
and
doe
admit
them
as
men
lawfully
and
sufficiently
ordered
,
both
to
preach
,
minister
sacraments
,
and
to
exercise
spirituall
iurisdiction
no
lesse
,
but
rather
more
,
than
if
they
were
of
their
owne
ordering
,
where
we
of
the
Catholike
church
,
doe
not
acknowledge
any
man
of
their
calling
to
be
any
whit
more
fitte
for
any
spirituall
function
than
other
lay
men
.
ALthough
all
godly
men
wishe
more
seueritie
of
discipline
to
be
vsed
,
in
receyuing
them
that
come
out
of
heresies
to
serue
in
the
Church
,
than
is
commonly
practised
in
England
:
yet
you
are
highlie
deceyued
,
if
you
thinke
we
esteeme
your
offices
of
Bishops
,
priests
,
deacons
,
any
better
than
the
state
of
lay
men
,
but
farre
worse
:
for
we
iudge
them
to
be
nothing
els
but
Antichristianitie
,
heresie
,
and
blasphemie
.
And
therefore
we
receiue
none
of
them
to
minister
in
our
church
,
except
they
forsweare
your
religion
:
And
so
their
admission
is
not
an
allowing
of
your
ordering
,
but
a
new
calling
vnto
the
ministerie
.
2
Therefore
vpon
this
presumption
that
they
doe
not
onely
admit
our
ministring
of
sacraments
,
but
also
the
lawfull
ordering
of
the
ministers
for
the
same
,
if
they
can
shew
me
why
our
church
hauing
by
their
owne
consent
and
approuing
lawfull
priestes
and
bishops
should
not
be
the
true
church
,
I
recant
.
YOu
presume
to
much
as
I
saide
before
to
thinke
that
we
receiue
your
orderinge
to
be
lawfull
or
your
ministring
of
sacraments
to
be
pure
.
And
if
you
gather
,
that
we
admitte
your
ministration
of
sacraments
because
we
doe
not
rebaptize
them
that
were
baptized
by
you
,
we
maye
likewise
gather
that
you
admit
our
ministration
of
sacraments
,
because
you
doe
not
rebaptize
them
that
are
baptized
of
vs
,
nor
marrie
againe
those
that
are
married
in
our
Church
:
wheras
you
compt
mariage
to
be
a
sacrament
,
so
that
our
accepting
of
your
doings
doth
no
more
allow
your
church
,
than
your
accepting
of
our
doinges
,
doth
allow
our
Church
.
And
as
touching
the
sacrament
of
Baptisme
,
because
you
reteyne
the
Institution
,
in
baptizing
in
the
name
of
the
Father
,
the
Sonne
,
and
the
holy
Ghost
:
and
in
asmuch
as
the
sacraments
take
not
their
effect
of
the
minister
,
but
of
God
,
we
receiue
it
:
as
of
other
heretikes
which
likewise
reteine
the
Institution
.
Wherefore
there
is
no
cause
why
you
shoulde
thinke
we
allow
yours
to
be
the
true
Church
thereby
:
So
that
there
is
good
cause
why
you
shoulde
recant
.
The
14.
article
hath
5.
demandes
.
1
Also
I
demande
what
furniture
or
commodity
in
seruing
God
the
Christianity
of
any
age
,
or
any
part
of
Christendome
had
euer
by
your
Congregations
?
THe
seruice
of
God
hath
small
neede
of
furniture
in
outwarde
thinges
:
for
God
being
a
spirite
,
is
not
worshipped
with
outward
pompe
but
with
spirituall
and
inwarde
reuerence
.
And
as
for
other
furniture
that
is
necessary
,
was
decreed
to
the
Church
by
the
Emperour
Constantine
and
his
successors
,
that
were
of
our
Church
,
before
the
reuelation
of
Antichrist
.
Notwithstanding
the
Church
was
in
better
case
,
before
such
furniture
was
graunted
,
than
it
was
since
.
Therefore
it
is
a
small
reason
to
chalenge
the
Church
of
Christ
by
outwarde
furniture
.
2
What
Churches
did
you
builde
for
your
assemblies
and
seruice
?
OVr
assemblies
were
kept
in
secret
places
,
long
time
after
Christes
Ascension
,
in
most
cuntries
,
that
were
subiect
to
the
Romane
empire
.
Wherefore
the
building
of
materiall
churches
proueth
nothing
at
all
the
builders
to
be
members
of
the
mystical
Church
,
that
is
the
body
of
Christ
.
Howbeit
in
such
realmes
and
cuntries
where
the
faith
of
Christ
,
was
receiued
by
publike
authoritie
,
as
in
this
lande
of
Brytaine
,
there
were
churches
builded
as
our
Chronicles
declare
.
And
when
Constantinus
had
geuen
peace
to
the
Church
:
he
also
builded
Oratories
and
great
Synagoges
called
Basilicas
,
for
our
assemblies
and
seruice
.
3
What
Bishoprickes
for
the
gouernment
of
the
Church
did
you
finde
?
AS
the
church
continued
longe
without
materiall
churches
,
so
also
without
large
possessions
,
for
the
lyuing
of
bishops
,
yet
in
Brytish
Church
our
histories
make
mention
that
the
possessions
and
places
of
the
Pagane
Flamines
,
and
Archiflamines
were
conuerted
to
the
vse
of
Ecclesiastical
bishops
and
archbishops
,
so
soon
as
Lucius
,
the
king
receiued
the
faith
.
Also
the
same
histories
do
testifie
,
that
when
Augustine
came
into
Britayn
,
there
were
still
7.
bishops
and
one
archbishop
among
the
Britaines
.
And
in
the
Romane
Empier
Constantinus
,
and
other
Christian
Emperors
appointed
great
possessions
for
the
mainteyning
of
the
ministers
of
the
Church
.
4
What
Vniuersities
,
Schooles
,
or
Colledges
,
did
you
euer
erect
?
THe
Church
of
God
hath
alwayes
had
schooles
,
or
Vniuersities
for
the
mainteinance
of
godly
learning
.
For
the
first
Colledges
of
monkes
in
solitary
places
,
were
nothing
els
,
but
Colledges
of
studentes
,
that
were
after
,
as
occasion
serued
,
taken
to
serue
in
the
Church
,
as
appereth
by
Chrysostome
in
his
booke
De
Sacerdotio
,
where
he
sheweth
that
Basilius
,
who
was
a
Monke
with
him
,
was
taken
by
violence
and
made
a
minister
of
the
church
,
as
he
him selfe
was
afterwarde
.
Also
in
the
bishops
house
was
a
colledge
of
studentes
:
and
our
histories
testifie
,
that
at
Bangor
,
in
Wales
was
a
great
Vniuersitie
of
learned
men
.
Also
of
late
dayes
,
you
may
heare
that
diuerse
Vniuersities
,
Scholes
,
and
Colleges
are
erected
by
Protestants
,
in
Germanie
,
and
other
contries
that
haue
receiued
the
gospel
:
As
at
Wittemberge
,
Geneua
,
Zuriche
,
Conigsperge
in
Prussia
,
&c.
5
Name
one
Church
,
not
builded
in
all
fashions
,
as
well
for
the
making
of
the
chancells
,
the
forme
of
the
aultars
,
the
vse
of
the
chalices
,
the
signification
of
the
vestiments
,
as
also
for
the
speciall
intent
of
the
builders
thereof
.
Name
one
of
them
in
the
whole
Church
of
Christ
,
either
erected
for
your
Faith
,
Church
,
&
seruice
,
or
not
prepared
,
in
all
sorts
for
catholike
practises
:
Proue
vnto
me
that
any
of
all
those
thinges
were
euer
prouided
for
any
other
seruice
and
Religion
then
ours
,
or
that
they
be
monuments
of
any
other
Fayth
and
Church
then
the
common
Catholike
,
and
I
recant
.
HEre
are
many
wordes
to
litle
purpose
.
What
if
it
were
graunted
that
all
churches
that
now
remaine
were
builded
by
Papistes
,
and
for
popish
vses
,
what
had
you
wonne
thereby
.
The
same
chalenge
might
the
Idolaters
haue
made
to
the
Apostles
:
Shew
vs
a
temple
in
all
the
worlde
that
was
not
builded
by
Idolaters
,
and
to
mainteyne
Idolatrie
?
Certeinly
they
could
shew
none
when
the
Temple
of
Ierusalem
was
destroyed
.
But
for
all
your
bragges
,
we
are
able
to
shewe
that
such
Churches
as
were
builded
by
true
Christians
were
not
builded
to
such
ende
as
yours
are
:
for
they
were
all
builded
in
the
honour
of
God
,
and
the
most
of
yours
in
the
honour
of
creatures
:
for
wheras
you
haue
one
Church
in
the
honour
of
Christ
,
you
haue
neare
a
thousand
in
the
honour
of
Sainctes
:
For
Basilius
magnus
in
his
141.
epistle
proueth
the
holy
Ghost
to
be
God
because
he
hath
a
Temple
.
For
Omne
Templum
Dei
Templum
est
.
Euery
temple
is
the
temple
of
God
.
Also
Didymus
,
in
his
booke
De
spiritu
sancto
,
which
S.
Ieronym
translateth
,
vseth
the
same
reason
and
to
the
same
purpose
.
S.
Augustine
in
the
same
matter
is
very
plentifull
:
as
in
his
booke
De
vera
Religione
cap.
55.
speaking
of
the
Sainctes
he
sayth
:
Quare
honoramus
eos
charitate
non
seruitute
,
nec
eis
templa
construimus
,
&c.
Wherfore
we
honour
them
with
loue
and
not
with
seruice
,
neither
doe
we
build
temples
vnto
them
:
for
they
wil
not
be
so
honored
of
vs
because
they
know
that
we
our selues
when
we
are
good
,
are
the
temples
of
the
highest
.
In
this
saying
beside
his
iudgement
for
building
of
temples
,
note
that
he
will
not
haue
Sainctes
to
be
honored
with
seruice
,
which
he
calleth
seruitus
,
and
is
the
same
that
dulia
is
,
contrary
to
the
Papistes
which
will
worship
them
with
seruice
called
dulia
,
or
seruitus
.
Also
in
his
174.
epistle
to
Pascentius
,
he
sayth
,
the
holy
Ghost
could
not
haue
our
bodies
to
be
temples
except
he
were
God
,
And
in
his
Enchiridion
ad
Laurentium
,
cap.
56.
he
sayth
:
howe
should
he
not
be
God
which
hath
a
temple
?
Also
in
the
8.
booke
cap.
27.
De
ciuitate
Dei.
Nec
tamen
nos
ijsdem
martyribus
templa
,
&c.
he
sayeth
:
Christians
builde
no
temples
vnto
Martyrs
which
were
to
make
them
gods
.
And
in
the
22
,
booke
cap.
10.
De
ciuitate
Dei.
Nos
autem
Martyribus
nostris
non
templa
sicut
dijs
,
sed
memorias
sicut
hominibus
mortuis
,
quorum
apud
Deum
viuunt
spiritus
fabricamus
.
Nec
ibi
erigimus
altaria
in
quibus
sacrificemus
martyribus
,
sed
vni
Deo
&
martyrum
&
nostro
sacrificium
immolamus
:
ad
quòd
sacrificium
sicut
homines
Dei
,
qui
mundum
in
eius
confessione
vicerunt
,
suo
loco
&
ordine
nominantur
,
non
tamen
à
sacerdote
qui
sacrificat
inuocantur
,
Deo
quippe
non
ipsis
sacrificat
quamuis
in
memoria
sacrificet
eorum
,
quia
Dei
sacerdos
est
non
illorum
.
Ipsum
verò
sacrificium
corpus
est
Christi
quod
non
offertur
ipsis
quia
hoc
sunt
&
ipsi
.
that
is
:
We
truely
do
not
build
temples
to
our
martyrs
as
vnto
gods
,
but
memories
as
vnto
dead
men
whose
soules
liue
with
God
.
Neither
doe
we
there
set
vp
aultars
in
which
we
should
sacrifice
vnto
the
martyrs
,
but
to
God
onely
which
is
God
both
of
the
martyrs
and
of
vs
,
doe
we
offer
sacrifice
:
at
which
sacrifice
they
are
named
in
their
place
and
order
,
as
men
of
God
which
haue
ouercome
the
world
in
his
confession
:
yet
are
they
not
called
vpon
by
the
Priest
that
doth
sacrifice
,
for
he
offereth
sacrifice
to
God
and
not
to
them
although
he
doe
sacrifice
in
their
memorie
,
because
he
is
the
Priest
of
God
and
not
of
them
,
and
the
sacrifice
is
the
body
of
Christ
which
is
not
offered
vnto
them
because
they
them selues
are
the
same
.
Here
also
beside
building
of
churches
,
note
that
no
sacrifice
ought
to
be
offered
to
Martyrs
,
but
prayer
is
a
sacrifice
,
therefore
it
ought
to
be
offered
onely
to
God
.
Secondly
,
that
Martyrs
were
not
called
vpon
in
tyme
of
the
sacrifice
but
onely
named
for
remembrance
.
Thirdly
,
that
Altares
were
not
builded
in
the
honor
of
Martyrs
or
other
Sainctes
as
they
be
in
Popish
churches
:
as
our
Ladies
altar
.
S.
Peters
altar
.
S.
Laurences
altar
&c.
Fourthly
,
that
the
bodie
of
Christ
,
which
he
sayeth
was
the
sacrifice
that
was
offered
,
was
not
the
naturall
body
of
Christ
but
his
mysticall
bodie
,
because
he
sayeth
the
Martyrs
and
it
are
all
one
,
whereby
it
is
manifest
,
that
he
meaneth
the
sacrifice
of
thankes
giuing
offered
to
God
for
the
redemption
of
his
church
by
the
death
of
Christ
.
Wherfore
if
this
one
place
were
well
wayed
,
it
will
interpret
and
aunswere
all
places
of
the
auncient
doctors
,
where
mention
is
made
of
sacrificing
the
body
of
Christ
at
the
time
of
the
communion
.
But
to
returne
to
building
of
churches
the
same
Augustine
,
contra
Maximinum
Arrianum
.
Lib.
Titul
.
11.
hath
these
wordes
:
Nunc
si
templum
alicui
sancto
angelo
excellentissimo
de
lignis
&
lapidibus
faceremus
,
anathematizar
emin
a
veritate
Christi
,
&
ab
Ecclesia
Dei
,
quoniam
creaturae
exhiberemus
eam
seruitutem
quae
vni
tantum
debetur
Deo
?
Si
ergo
sacrilegi
essemus
faciendo
templum
cuicunque
creaturae
,
quomodo
non
est
Deus
verus
cui
non
templum
facimus
,
sed
nos
ipsi
templum
sumus
?
that
is
:
If
we
shoulde
builde
a
temple
of
wodde
and
stones
to
any
holy
and
most
excellent
Angel
,
shoulde
we
not
be
accursed
from
the
Trueth
of
Christ
and
from
the
Church
of
God
,
because
we
should
shew
that
seruice
vnto
a
creature
which
is
due
onely
vnto
God
?
Therefore
if
we
shoulde
be
sacrileges
by
making
a
temple
to
any
creature
,
how
is
he
not
true
God
to
whome
we
doe
not
make
a
temple
,
but
we
our selues
are
a
temple
.
If
this
be
true
,
how
be
not
the
Papistes
accursed
from
the
Trueth
of
Christ
,
and
from
the
Church
of
God
which
builde
and
vpholde
churches
to
Angells
,
as
S.
Michaels
,
S.
Gabriels
,
&
c
?
So
that
to
builde
churches
as
Papistes
doe
,
is
church
robbing
or
sacrilege
.
Furthermore
whereas
you
will
vs
to
name
one
church
whose
chancell
is
not
builded
in
all
fashions
to
serue
poperie
.
First
it
is
manifest
that
the
first
Churches
which
were
builded
for
Christians
had
not
the
same
fashion
of
chancels
and
other
partes
that
most
churches
haue
in
Englande
,
for
that
purpose
reade
the
Panegyricall
oration
made
before
Paulinus
byshop
of
Tyrus
.
Euseb.
lib.
10.
cap.
4.
In
which
is
described
the
fashion
of
that
church
builded
in
that
citie
farre
vnlike
the
moste
parte
of
churches
at
this
day
in
all
partes
,
and
specially
in
the
chancel
which
was
in
the
middest
of
that
church
,
a
place
compassed
in
with
grates
or
wodden
latesses
called
Cancelli
,
wherof
this
worde
chancel
is
deriued
,
and
the
aultar
stoode
in
the
middest
of
it
wherof
some
similitude
remaineth
yet
in
olde
Cathedrall
churches
.
Contrariwise
your
chancells
in
most
churches
be
at
the
East
ende
and
the
aulter
hard
at
the
wall
,
there
was
also
but
one
alter
in
that
church
,
but
you
in
euery
church
must
haue
many
,
it
is
certaine
also
in
their
church
the
Ministers
and
Deacons
stoode
rounde
about
the
table
or
a●lter
,
but
so
they
can
not
about
your
aultars
except
some
of
them
stande
on
the
toppe
of
the
wall
or
in
the
windowe
.
Moreouer
if
you
marke
the
most
parte
of
olde
churches
in
Englande
you
shall
plainely
see
,
that
the
chancells
are
but
additions
builded
sence
the
churches
,
of
likelihoode
by
the
parsons
that
disdained
to
haue
their
place
in
the
middest
of
the
people
as
the
olde
manner
was
.
Also
you
may
see
some
churches
builded
rounde
:
as
at
London
the
Temple
,
and
another
is
at
Cambridge
of
the
same
fashion
.
And
some
churches
haue
the
steple
at
the
Est
ende
,
very
vnhandsomely
for
placing
of
the
roode
lofte
.
Againe
many
churches
haue
crosse
Isles
in
which
the
people
can
not
see
the
chancell
,
nor
the
high
aultar
,
which
argueth
that
there
was
no
vse
of
such
chancells
when
they
were
builded
:
For
such
churches
as
are
latelie
erected
haue
the
chancell
and
church
all
of
one
building
,
and
are
made
of
such
fashion
that
men
maye
see
the
highe
aultar
in
euery
parte
of
them
:
Beside
this
,
in
the
Orientall
church
,
as
their
ceremonies
are
diuers
from
yours
,
so
no
doubt
the
fashion
of
their
temples
differeth
from
yours
.
As
for
chalices
,
the
church
in
the
beginning
was
content
with
wodden
cuppes
,
and
then
came
Zepherinus
and
brought
in
the
vse
of
glasses
.
Acacius
Amidenus
is
commended
for
selling
the
golden
and
siluer
vessels
of
the
church
,
to
redeme
captiues
.
Socrat.
lib.
7.
cap.
21.
S.
Ambrose
also
Offic.
lib.
2.
cap.
8.
sayth
the
church
hath
golde
,
not
to
kepe
it
but
to
be
bestowed
for
necessarie
vses
,
for
which
it
is
lawfull
to
breake
,
melt
,
and
sel
,
euen
the
holyest
vessells
of
all
.
But
of
your
church
it
is
true
that
one
said
of
olde
time
:
ye
had
wodden
chalices
,
and
golden
priestes
but
now
you
haue
golden
chalices
,
and
wodden
priestes
:
your
vestimentes
are
of
as
good
stuffe
as
your
chalices
.
The
olde
church
knew
none
such
,
but
as
your
owne
Authors
write
:
when
they
wente
to
celebrate
they
changed
the
affection
of
their
minde
rather
than
the
garmentes
of
their
body
:
as
Antoninus
witnesseth
of
Fulgentius
.
Howbeit
we
are
content
that
your
church
by
her
gorgeous
garments
as
well
as
by
other
thinges
shoulde
declare
it selfe
to
be
that
woman
which
is
described
to
be
clothed
in
purple
,
golde
,
perles
,
and
such
like
ornamentes
Apoc.
17.
Finally
wheras
you
will
vs
to
name
one
church
that
for
the
speciall
intent
of
the
builders
,
was
not
prepared
in
all
sortes
for
Popish
practises
:
Although
I
could
name
many
,
yet
for
examples
sake
,
I
name
Pantheon
,
a
church
in
Rome
,
prepared
by
the
speciall
and
onely
intent
of
the
builders
fo●
Cybelle
,
the
great
mother
of
the
gods
and
for
all
false
gods
of
the
heathen
,
which
now
is
called
the
church
of
Mary
and
Alhalowes
.
Then
this
church
with
many
other
in
Rome
,
and
other
places
,
being
monuments
of
the
faith
and
religion
of
the
Paganes
and
not
of
yours
,
except
yours
and
theirs
be
all
one
,
as
they
are
very
like
,
you
are
bounde
by
your
promise
to
recant
.
The
15.
article
conteyneth
in
effect
3.
demandes
.
1
Againe
name
any
one
company
of
men
in
the
Christen
world
that
in
all
articles
of
Faith
,
be
in
one
meaning
and
belefe
.
IT
is
an
easie
matter
to
name
diuers
companies
agreeing
in
one
meaning
&
beliefe
:
as
the
church
of
the
Grecians
,
the
church
of
the
Aethiopians
,
the
church
of
the
Chaldeans
,
Moscouites
,
&c.
But
especially
the
whole
company
of
Protestantes
in
Europe
doe
agree
in
all
necessary
articles
of
true
faith
,
by
which
we
are
iustified
.
2
Or
in
thinges
where
they
doubt
,
be
contented
to
submit
their
seuerall
meaninge
to
the
iudgement
of
their
Superiours
.
THe
Greeke
church
in
doubtes
will
be
ruled
by
the
Patriarch
of
Constantinople
,
and
so
will
the
rest
of
the
Orientall
churches
by
their
cheefe
Patriarches
and
bishops
.
And
the
Protestants
in
Europe
will
also
be
ruled
by
their
Superiours
,
so
farre
as
their
superiors
are
ruled
by
Gods
his
worde
.
3
And
to
that
communion
and
companie
wherof
they
be
,
name
any
companie
of
men
agreeing
and
thus
humbly
affected
in
Christes
Religion
,
sauing
the
blessed
fellowship
and
members
of
the
Catholike
communion
,
and
I
recant
.
TO
the
communion
and
company
of
the
Grecians
,
I
name
the
Moscouites
and
Russians
agreeing
in
Religion
,
and
so
humbly
affected
,
and
these
are
not
of
the
fellowship
,
that
you
call
the
Catholike
communion
:
Among
the
Protestants
,
to
the
church
of
Saxonie
,
I
name
the
church
of
Dennemarcke
,
or
to
the
church
of
Hel●etia
,
the
church
of
France
,
or
to
the
church
of
England
the
church
of
Scotlande
,
but
so
,
that
none
of
these
allow
any
consent
or
submission
,
but
to
the
Truth
,
which
must
be
tried
onely
by
God
his
worde
.
And
seeing
none
of
these
are
of
the
Popish
communion
,
if
your
promise
be
any
thing
worth
,
you
must
recant
.
The
16.
article
conteyneth
one
demande
,
and
one
chalenge
.
Furthermore
name
any
one
man
that
is
confessed
on
both
sides
by
the
iudgement
of
the
world
,
to
be
holy
and
learned
,
&
a
member
of
the
true
Church
,
in
what
age
soeuer
you
list
sence
Christes
time
,
and
proue
him
to
haue
bene
in
all
articles
of
Faith
of
the
Protestants
meaninge
.
SEeing
you
geue
so
large
scope
,
I
will
name
S.
Paule
,
who
I
thinke
is
confessed
on
both
sides
to
be
holy
and
learned
,
and
a
member
of
the
true
Church
,
whome
I
can
proue
by
his
writinges
,
that
in
all
articles
of
faith
,
he
taught
the
same
,
which
we
beleeue
.
And
for
triall
of
this
,
because
it
woulde
requier
a
whole
volume
,
if
I
shoulde
proue
euery
particular
article
,
wherein
we
dissent
from
you
Papistes
:
If
you
will
name
an
article
,
wherein
we
agree
not
with
S.
Paule
,
If
I
be
not
able
to
proue
that
we
agree
with
him
in
the
meaninge
thereof
,
I
will
reuoke
that
article
and
agree
with
you
therein
.
Yea
if
I
bring
not
the
aduersaries
them selues
to
acknowledge
in
the
ende
him
to
be
wholy
against
their
doctrine
in
diuers
of
articles
of
great
importance
,
and
therefore
that
he
coulde
not
be
of
their
church
,
I
recant
.
YOu
shall
neuer
bring
vs
,
neither
in
the
beginning
,
nor
in
the
end
to
acknowledge
that
S.
Paule
is
against
vs
in
any
article
of
our
Faith
,
but
we
agree
wholy
with
him
.
Neuerthelesse
I
know
what
you
meane
,
&
will
not
be
afraide
to
vtter
.
Forasmuch
as
immediatly
after
the
Apostles
time
,
corruption
entred
into
the
Church
,
which
was
hardly
kept
out
,
while
they
liued
:
as
we
maye
learne
by
the
Epistle
to
the
Corinthians
,
you
thinke
that
we
dare
not
depende
vpon
any
one
mans
iudgement
:
and
therein
you
are
not
deceiued
:
for
we
must
depende
onely
vppon
Gods
worde
.
But
where
you
saye
there
is
none
but
he
dissenteth
from
vs
in
diuers
articles
of
great
importance
,
you
saye
vntruely
:
for
you
are
not
able
to
proue
that
Iustinus
Martyr
,
or
Irenaeus
,
two
of
the
most
ancient
authenticall
writers
,
that
the
Church
next
vnto
the
Apostles
had
,
are
against
vs
,
in
any
point
of
doctrine
wherein
we
differ
from
you
?
Yet
are
there
certaine
errors
in
them
,
which
neither
you
,
nor
we
allow
,
as
is
touched
before
in
the
answere
to
the
11.
article
1.
deman
.
But
they
are
both
wholly
against
you
in
diuers
articles
of
your
doctrine
,
and
namely
in
transubstantiation
,
which
is
one
of
the
greatest
articles
of
Poperie
:
as
Irenaeus
,
in
the
34.
cap.
of
his
4.
booke
Contra
haereses
:
Quemadmodum
enim
qui
est
a
terra
panis
&
c..
Euen
as
the
breade
▪
which
is
of
the
earth
after
it
hath
receyued
the
inuocation
of
God
,
is
not
now
common
breade
,
but
the
Eucharistie
,
or
(
breade
of
thankes
geuing
)
consisting
of
two
thinges
earthly
&
heauenly
,
so
our
bodies
receyuing
the
Eucharistie
,
are
not
now
corruptible
,
hauing
hope
of
resurrection
.
Here
you
see
plainely
,
that
Irenaeus
affirmeth
the
sacrament
,
after
consecration
to
consist
of
the
earthly
substance
of
breade
:
which
maye
better
be
vnderstoode
,
when
we
know
that
he
reasoneth
against
such
heretikes
as
denied
the
world
to
be
made
by
God
,
saying
that
he
woulde
neuer
haue
made
so
great
a
mysterie
of
bread
,
which
is
a
creature
of
the
world
,
if
the
worlde
had
not
bene
made
by
him
.
Iustinus
,
in
his
second
Apologie
to
the
Emperour
.
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
We
doe
not
receiue
these
thinges
as
common
breade
and
a
common
cuppe
but
euen
as
Iesus
Christ
our
Sauiour
was
incarnate
by
the
worde
of
God
and
tooke
vpon
him
flesh
and
bloude
for
our
saluation
:
So
we
are
taught
that
this
meate
for
which
thankes
is
geuen
by
the
worde
of
prayer
from
him
of
which
our
fleshe
and
bloude
are
nourished
by
transmutation
,
is
the
fleshe
and
bloude
of
Iesus
that
was
incarnate
.
Here
,
he
plainely
affirmeth
that
the
substance
of
the
Sacrament
is
turned
into
the
nourishment
of
our
bodies
.
Therfore
it
remaineth
still
after
the
consecration
.
The
other
writers
of
later
yeares
,
as
they
haue
some
errors
which
neither
you
nor
we
doe
allow
in
them
,
so
we
are
not
afraid
to
confesse
that
they
haue
some
corruption
,
wherby
you
may
seeme
to
haue
colour
of
defence
for
inuocation
of
Sainctes
,
prayer
for
the
dead
,
and
diuerse
superstitious
and
superfluous
ceremonies
,
yet
not
so
addict
to
these
,
nor
ioyned
with
such
absurdities
as
yours
are
.
But
for
the
chiefe
pointes
of
Christian
Religion
,
and
the
foundation
of
our
faith
,
that
is
,
for
the
honour
of
God
,
the
offices
of
Christ
,
Redemption
,
Iustification
,
Satisfaction
,
the
fruites
of
Christ
his
passion
,
Grace
,
faith
,
workes
,
authoritie
of
God
his
word
,
authoritie
of
the
Pope
,
reall
presence
,
transubstantiation
,
Communion
in
both
kindes
,
Images
,
&c.
the
most
approued
writers
Tertullian
,
Cyprian
,
Origen
,
Epiphanius
,
Hilarius
,
Chrysostomus
,
Ieronymus
,
Ambrosius
,
Augustinus
,
&c.
are
vtterly
against
you
,
and
therfore
can
not
be
of
your
church
.
But
for
as
much
as
they
hold
the
foundation
,
that
is
Christ
,
though
they
haue
diuerse
errors
&
superstitions
,
they
were
doubtles
,
the
members
of
the
true
Church
of
Christ
,
which
because
you
are
not
able
to
disproue
,
reason
would
you
should
recant
.
The
17.
Article
conteyneth
5.
demandes
.
1
I
aske
of
them
whether
the
Lutherans
,
Zuinglians
,
Illirians
,
Caluenistes
,
Confessionistes
,
Swenkefeldians
,
Anabaptistes
and
such
like
,
be
all
of
one
Church
?
BEcause
you
would
make
simple
men
beleue
,
that
there
be
so
many
diuerse
sectes
of
Protestantes
,
as
you
haue
giuen
them
names
,
I
will
first
discusse
these
sectes
,
and
afterwarde
aunswere
your
question
.
Lutherans
,
you
meane
them
that
follow
Luthers
opinion
of
the
Sacrament
.
Zuinglians
,
follow
Caluines
iudgement
of
the
same
.
Confessionistes
,
them
that
exhibited
their
confession
at
Auspurge
,
which
were
both
the
Lutherans
and
Zuinglians
,
so
these
3
,
names
may
be
contracted
into
two
:
Lutherans
and
Zuinglians
.
As
for
Illyrians
,
if
you
call
them
of
Flaccius
Illyricus
,
they
be
Lutherans
,
in
opinion
of
the
Sacrament
,
and
differ
onely
in
ceremonies
,
which
can
not
diuide
them
from
the
faith
.
Caluine
,
and
they
that
be
of
his
iudgement
,
agree
plainly
with
Zuinglius
,
so
that
of
fiue
names
,
there
remaine
but
two
sortes
differing
in
opinion
,
whereunto
you
ioyne
the
Swenkefeldians
and
Anabaptistes
.
Now
to
your
question
,
these
be
not
all
of
one
Church
,
for
the
Swenkefeldians
&
Anabaptists
be
detestable
heretiks
,
but
the
Lutherans
&
Zuinglians
(
as
it
pleaseth
you
to
cal
them
)
are
of
one
true
church
,
although
they
differ
in
one
opinion
,
concerning
the
Sacrament
,
for
although
the
one
affirme
a
real
presence
,
the
other
deny
it
,
yet
they
both
consent
in
this
,
that
the
body
of
Christ
,
is
receiued
spiritually
,
not
corporally
,
with
the
hart
,
and
not
with
the
mouth
.
Wherfore
,
this
dissention
is
not
so
great
(
though
there
be
error
on
the
one
side
)
but
that
they
may
be
both
of
the
Church
of
Christ
,
as
well
as
S.
Cyprian
,
the
Martyr
,
and
all
the
Bishops
of
Africa
,
and
a
great
many
of
Asia
,
differing
with
Stephanus
,
bishop
of
Rome
,
and
the
rest
of
his
opinion
in
rebaptizing
such
as
were
baptized
by
heretiks
.
2
And
if
either
they
can
proue
vnto
me
,
that
these
,
being
of
such
diuersitie
in
faith
and
religion
make
one
Church
.
WE
haue
alwaies
abhorred
the
heresies
of
the
Anabaptistes
,
Libertines
,
Swenkefeldians
,
Dauidians
,
Seruitians
,
and
all
such
.
But
that
Luther
&
Zuinglius
,
may
be
both
of
one
Church
,
differing
onely
in
one
opinion
of
the
Sacrament
,
is
declared
before
.
3
Or
that
each
of
their
sects
may
giue
saluation
to
their
folowers
,
being
so
disagreable
,
one
with
an
other
in
high
points
of
our
Religion
.
SAluation
is
the
gift
of
God
,
and
not
in
the
power
of
any
company
,
or
sect
of
men
:
but
this
we
affirme
,
that
out
of
that
Church
,
whereof
we
count
Luther
,
and
Zuinglius
,
notwithstanding
their
diuerse
opinions
(
which
is
but
in
one
matter
of
the
Sacrament
)
to
be
members
,
there
is
no
saluation
.
4
Or
that
I
should
beleue
all
these
rather
then
the
Catholike
Church
,
or
one
of
these
more
then
another
,
all
making
such
a
bold
chalenge
of
the
truth
and
Gospell
.
NO
man
requireth
you
to
beleue
all
these
,
but
the
true
Catholike
Church
onely
.
Neither
doe
we
requite
you
to
beleue
any
one
company
of
men
,
more
then
an
other
:
but
to
beleue
the
trueth
before
falshood
.
Now
,
which
of
them
hath
the
truth
,
that
they
all
brag
of
,
you
must
search
in
the
word
of
truth
,
desiring
the
spirite
of
truth
that
you
may
vnderstand
and
beleue
the
truth
,
and
so
without
doubt
,
you
shall
come
to
the
knowledge
of
the
truth
,
and
of
the
Church
of
God
,
which
is
the
piller
and
stay
of
truth
.
5
Let
the
Protestants
of
all
these
kindes
put
their
heades
together
,
and
shew
me
a
reason
of
these
thinges
,
and
with
all
,
let
them
among
them selues
agree
,
to
what
sorte
of
these
sectes
they
woulde
haue
me
,
and
I
will
recant
.
SVch
is
your
impudencie
in
this
matter
,
as
in
all
other
,
that
you
woulde
make
men
beleue
that
the
Anabaptistes
,
Swenkefeldians
,
Libertins
,
and
other
abhominable
heretikes
,
be
Protestantes
:
But
it
is
well
that
you
can
make
none
but
fooles
thinke
so
:
as
for
the
Protestantes
,
they
neede
take
no
great
deliberation
to
aunswere
your
demandes
but
you
had
more
neede
to
laye
your
heades
together
to
reconcile
the
Thomistes
,
Albertistes
,
Ockamistes
,
Scotistes
,
Reales
,
and
Nominalls
,
which
be
all
sectes
of
Papistes
,
and
especially
your
Canonistes
,
and
diuines
,
about
the
articles
of
your
religion
,
that
is
:
whether
the
Pope
be
aboue
the
Councell
,
or
the
Councel
aboue
the
Pope
.
Whether
the
Pope
may
erre
and
not
the
Councell
,
or
whether
the
Councell
maye
erre
and
not
the
Pope
.
These
two
:
the
Popes
determination
and
the
Councells
determination
,
being
the
rules
of
trueth
in
your
religion
and
not
agreed
vpon
:
how
can
any
trueth
be
certeine
in
your
Church
?
As
for
Luther
,
and
Zuinglius
,
they
agree
vpon
one
rule
of
trueth
,
that
is
the
worde
of
God
,
and
differ
onely
for
the
applying
or
laying
of
this
rule
,
&
yet
but
in
one
matter
&
that
not
the
greatest
.
But
you
Papists
,
some
holding
of
the
Pope
,
and
some
of
the
Councell
,
as
rules
of
truth
,
can
haue
no
ground
nor
certainty
thereof
.
Therefore
if
you
woulde
haue
me
,
or
any
man
,
to
be
of
your
belefe
.
First
determine
how
I
shal
know
when
I
am
in
a
right
beleefe
:
one
sayeth
,
if
the
councell
alloweth
it
,
an
other
sayeth
if
the
Pope
alloweth
,
what
shall
I
doe
,
when
one
of
these
is
against
an
other
?
yea
when
one
Pope
is
against
an
other
,
and
one
councell
against
an
other
,
shall
I
thinke
that
trueth
changeth
so
often
as
they
change
.
Moreouer
when
one
Pope
graunteth
,
that
the
councell
is
aboue
the
Pope
and
that
the
Pope
maye
erre
.
Likewise
one
councell
graunteth
,
that
the
Pope
is
aboue
the
councell
and
that
the
councell
may
erre
,
as
it
hath
bene
within
the
200.
yeares
,
the
councells
of
Constance
and
Basill
,
determined
that
the
councell
was
aboue
the
Pope
and
that
the
Pope
maye
erre
.
Contrariwise
,
the
councell
of
Ferraria
,
and
Florence
,
determined
that
the
Pope
was
aboue
the
councell
and
that
the
councell
might
erre
.
Martinus
5.
the
Pope
chosen
by
the
councell
of
Constance
,
was
of
the
same
iudgement
that
the
councell
:
But
Eugenius
4.
that
gathered
the
councell
of
Ferraria
,
and
Florence
against
the
councell
of
Basill
,
was
of
the
contrarie
iudgement
.
Nowe
I
woulde
saye
he
were
a
wittie
fellow
,
that
coulde
reconcile
this
geare
together
.
For
,
if
he
be
a
Canonist
that
holdeth
this
opinion
:
that
the
Pope
can
not
erre
,
when
the
Pope
him self
graunteth
that
he
may
erre
,
which
waye
shall
he
turne
him selfe
?
For
,
if
this
proposition
be
true
:
the
Pope
can
not
erre
,
then
this
is
true
also
,
that
the
Pope
may
erre
:
for
if
he
can
not
erre
he
can
not
erre
in
saying
so
:
And
if
the
Pope
erred
in
saying
,
he
coulde
erre
where
he
can
not
erre
,
then
this
proposition
is
false
,
the
Pope
can
not
erre
,
so
one
proposition
shal
be
both
true
and
false
,
which
is
impossible
.
Likewise
if
he
holde
that
hilde
that
the
councell
can
not
erre
,
and
the
councell
it selfe
confesseth
it
that
it
may
erre
.
Gentle
maister
N.
reconcile
me
these
together
,
which
concerne
a
case
that
hath
bene
in
practise
and
still
is
,
in
the
Papistrie
,
and
maye
here
trouble
a
mans
conscience
that
woulde
beleue
your
church
,
and
if
he
haue
any
wit
,
restraine
him
for
euer
comming
into
your
church
:
If
you
can
not
vntie
this
knot
nor
winde
your selfe
out
of
this
maze
,
vnlesse
you
will
be
still
obstinate
,
it
were
wisedome
for
you
to
recant
.
The
18.
article
hath
but
one
demande
.
I
demande
whether
they
were
euer
of
the
true
Catholike
church
,
which
either
tooke
to
them selues
newe
names
of
religion
according
to
the
calling
of
any
secte
maister
,
or
liked
not
so
well
the
name
of
Catholike
or
Christian
as
of
their
seuerall
teachers
,
as
to
be
called
of
Arius
,
Arians
,
or
of
Caluine
,
Caluinistes
,
or
of
Luther
,
Lutheranes
,
or
Protestants
&c.
if
any
man
therefore
can
proue
vnto
me
that
men
which
haue
chosen
to
themselues
to
declare
their
diuersitie
of
faith
,
from
the
common
knowen
Catholike
church
such
newe
names
,
shoulde
be
of
the
Catholike
church
,
I
recant
.
I
Aunswere
that
they
which
can
not
be
content
with
the
name
of
Christians
,
but
chose
vnto
them selues
newe
names
after
the
calling
of
their
secte
maisters
:
as
Arrians
,
Pelagians
,
Franciscanes
,
Dominicanes
,
Benedictines
,
Gilbertines
,
Augustinians
,
Scotistes
,
Thomistes
,
Albertistes
,
&c.
are
none
of
the
Catholike
church
:
But
the
true
Christians
which
desier
most
of
all
to
be
so
called
,
and
compting
it
a
most
honorable
name
without
chosing
any
other
name
,
be
of
the
Catholike
church
,
although
in
reproch
,
they
be
called
of
you
Caluinistes
,
and
Lutherans
.
As
for
the
name
of
Protestants
,
came
first
of
them
that
made
protestation
against
the
decree
of
Spires
in
Germanie
,
and
from
that
time
hath
bene
attributed
to
the
professors
of
the
Gospell
:
which
name
they
doe
not
so
much
delight
in
,
as
you
doe
in
the
name
of
Papistes
.
Therefore
,
if
nothing
els
do
let
you
but
the
name
▪
there
is
no
cause
why
you
shoulde
not
recant
.
The
19.
article
hath
but
one
demande
.
Againe
,
if
these
,
which
by
the
common
calling
and
iudgement
of
Christian
people
,
be
named
and
commonly
taken
for
heretikes
,
haue
not
in
all
ages
proued
them selues
in
the
ende
to
be
heretikes
in
deede
,
notwithstanding
their
craking
of
Gods
worde
,
and
therefore
that
the
Protestants
being
so
taken
and
called
,
proue
not
so
in
deede
,
I
recant
.
THose
that
by
true
Christians
,
haue
bene
called
and
counted
for
heretikes
,
haue
proued
so
in
deede
,
and
therefore
the
Papistes
,
being
called
and
counted
heretikes
of
true
Christians
,
without
doubt
,
are
heretikes
in
deede
.
But
it
hath
not
bene
alwayes
true
,
that
they
,
which
of
the
people
commonly
called
Christians
,
were
called
and
taken
for
heretikes
,
proued
so
in
deede
.
For
the
true
Christians
of
the
Arrian
people
,
that
were
called
Christian
people
,
were
called
and
taken
for
heretikes
,
and
in
reproch
,
were
called
Homousians
,
and
Athanasians
,
yet
they
proued
and
were
in
deede
,
true
Christians
and
no
heretikes
.
So
the
true
Christians
at
this
day
,
being
of
the
Papistes
,
which
after
a
sorte
,
are
named
Christians
:
called
heretikes
,
and
in
reproch
Protestants
,
and
Caluinistes
,
in
that
their
faith
agreeth
with
the
worde
of
God
,
proue
them selues
in
deede
,
to
be
true
Christians
,
&
no
heretikes
.
Therefore
you
haue
bound
your selfe
to
recant
.
The
20.
article
hath
3.
demandes
.
1
Likewise
,
if
any
man
can
proue
vnto
me
,
that
either
those
be
not
true
Christians
,
which
by
the
consent
of
nations
,
and
by
olde
prescription
of
so
manye
yeares
as
be
sith
their
conuersion
,
be
and
euer
hath
bene
called
Catholikes
.
YOu
your selues
,
will
not
accompt
the
Grecians
for
true
Christians
,
and
yet
by
consent
of
nations
,
and
prescription
of
as
many
yeares
as
you
can
prescribe
,
they
be
,
and
euer
haue
bene
called
Catholikes
,
if
you
say
:
they
,
are
not
called
by
you
,
I
aunswere
:
no
more
are
you
so
called
by
them
.
And
sence
the
time
that
you
departed
from
them
,
as
great
a
portion
of
the
worlde
,
and
as
many
nations
,
haue
called
them
Catholikes
,
as
you
are
able
to
shewe
on
your
side
.
Therfore
either
you
must
compte
them
true
Christians
,
or
els
you
must
graunt
that
they
,
which
haue
ben
long
called
Catholikes
,
are
not
alwayes
true
Christians
.
2
Or
that
those
can
be
any
true
members
,
or
children
of
the
Catholike
church
,
which
do
mislike
and
mistrust
so
farreforth
these
holy
names
,
as
wel
of
Church
,
as
Catholike
that
they
haue
turned
them
into
Congregations
,
and
Gospellers
,
and
Protestants
,
and
such
like
.
HE
is
a
foolish
sophister
,
that
reasoneth
from
names
to
things
,
as
you
doe
most
vainely
and
childishly
:
we
mislike
the
names
of
Church
,
&
Catholike
,
because
we
do
sometimes
vse
these
names
:
Congregation
,
and
Gospellers
or
Protestantes
,
and
therefore
be
no
true
members
of
the
Catholike
church
:
we
neither
mislike
nor
mistrust
those
names
as
you
sclaunder
vs
,
neither
doe
we
boast
and
trust
onely
in
these
names
,
without
the
thinges
them selues
,
as
you
doe
,
and
as
your
forefathers
the
wicked
Iewes
,
crying
:
the
Temple
of
the
Lorde
,
the
Temple
of
the
Lorde
,
the
Temple
of
the
Lorde
:
when
they
had
nothing
lesse
than
the
Temple
of
the
Lord
,
but
rather
a
denne
of
theues
:
So
,
you
crie
,
the
Catholike
church
,
the
Catholike
church
,
the
Catholike
church
,
when
you
haue
nothing
in
deede
but
the
synagoge
of
Sathan
.
But
because
you
make
so
much
of
these
two
names
,
Church
,
and
Catholike
,
let
vs
see
what
great
mysteries
are
conteined
in
them
.
This
worde
,
Church
,
commeth
of
the
Greeke
worde
Kyriaka
,
in
Latine
Dominica
,
in
English
,
the
Lorde
his
house
:
for
so
were
they
wonte
,
in
olde
time
to
call
their
temples
,
or
oratories
,
so
that
this
worde
,
church
,
proprely
signifieth
a
materiall
temple
,
and
can
not
signifie
the
fellowship
and
communion
of
Christian
people
,
but
by
a
figure
.
Therefore
if
we
other
whiles
vse
this
worde
,
Congregation
,
which
can
not
denie
,
but
it
is
the
English
worde
of
this
Greeke
name
Ecclesia
,
that
the
Scripture
vseth
,
and
signifieth
without
figure
the
same
thing
that
this
word
,
Church
,
doth
by
a
figure
,
you
may
be
ashamed
,
if
you
were
not
impudent
,
to
finde
any
fault
with
vs
for
so
doinge
.
Likewise
this
worde
,
Catholike
,
commeth
of
the
Greeke
worde
,
and
signifieth
Vniuersall
,
or
ouer
all
,
which
worde
the
common
people
doth
not
vnderstande
.
Therefore
we
expounde
it
plainly
and
saye
:
that
the
Catholike
Church
,
is
the
Congregation
of
Christ
,
dispersed
ouer
all
the
worlde
.
What
reasonable
man
can
reprehende
this
doinge
,
and
not
rather
your
folly
,
which
thinke
it
inoughe
,
if
the
people
can
prate
like
parates
:
Catholike
,
Catholike
,
and
vnderstande
not
what
Catholike
meaneth
.
Thus
,
as
we
doe
not
refuse
these
wordes
:
Catholike
,
and
Church
,
because
they
are
commonly
receiued
,
so
doe
we
interprete
them
,
by
Vniuersall
,
and
Congregation
,
because
they
are
not
else
,
commonly
vnderstanded
.
3
If
therefore
any
thing
can
proue
our
true
Church
better
than
the
honorable
name
of
Catholike
,
or
more
condemne
them
to
be
out
of
Christes
church
than
that
not
only
the
Christian
worlde
geueth
it
not
to
them
,
but
they
in
a
name
,
do
refuse
the
same
them selues
,
then
do
I
recant
.
HEre
you
bewraye
your selfe
euidently
,
and
acknowledge
,
that
we
doe
not
sclaunder
you
,
when
we
say
:
you
boast
onely
of
the
Catholike
church
:
For
you
declare
plainely
,
that
you
haue
no
better
argument
then
the
very
name
of
the
Catholike
Church
,
to
proue
,
that
you
be
the
Catholike
Church
:
if
this
be
the
best
argument
,
all
the
rest
is
litle
worth
.
For
if
the
onely
name
of
an
honest
man
,
is
enough
to
proue
an
honest
man
,
many
a
knaue
may
proue
him selfe
an
honest
man
,
and
if
the
very
name
of
learning
,
make
a
learned
man
,
many
an
asse
may
proue
him selfe
to
be
a
learned
man
,
or
if
the
name
of
a
good
Christian
,
proue
a
man
to
be
a
good
Christian
,
euery
hypocrite
may
proue
him selfe
a
good
Christian.
Likewise
if
you
haue
no
greater
argument
,
that
can
more
condemne
vs
,
then
that
we
are
not
called
the
Catholike
Church
,
then
can
you
no
more
condemne
vs
,
then
Christ
and
his
Apostles
,
that
were
not
onely
,
not
called
the
true
Church
,
but
also
were
called
heretikes
&
deceiuers
by
the
people
of
the
Iewes
,
which
were
as
rightly
called
God
his
people
,
as
they
that
giue
you
the
name
of
Catholike
Church
,
are
called
the
Christian
world
.
It
is
well
you
haue
nothing
better
to
proue
your
Church
,
then
the
honorable
name
of
Catholike
,
nor
any
thing
more
to
condemne
our
Church
,
then
that
we
are
not
called
Catholike
,
and
yet
we
haue
as
many
nations
,
and
more
then
you
haue
,
that
by
publike
authoritie
,
call
vs
Catholikes
,
and
you
heretikes
,
although
you
most
shamefully
sclaunder
vs
,
that
we
doe
refuse
the
name
being
offered
vnto
vs
.
Seeing
you
boast
so
much
of
the
name
,
Catholike
,
you
shall
heare
what
some
of
the
old
writers
iudged
thereof
.
Chrysostome
,
in
an
homelie
,
that
he
writeth
of
Adam
,
and
Eue
,
in
the
later
ende
hath
these
words
,
after
he
hath
tolde
them
that
he
hath
no
neede
to
repeate
such
depe
questions
,
as
those
men
haue
handled
which
haue
fought
against
heretikes
:
Satis
sufficere
credimus
quicquid
secundum
praedictas
regulas
Apostolica
scripta
nos
docuerunt
,
vt
prorsus
opinemur
Catholicum
,
quod
apparuerit
praefixis
sententijs
esse
contrarium
,
that
is
,
we
beleue
that
what
so
euer
the
Apostles
haue
taught
vs
according
to
the
foresayd
rules
is
sufficient
,
in
so
much
that
in
no
wise
,
we
thinke
that
to
be
Catholike
which
shall
appeare
to
be
contrary
to
the
sentences
before
determined
.
By
this
you
may
see
that
Chrysostome
thought
it
not
sufficient
to
haue
the
name
of
Catholike
,
for
he
iudged
nothing
to
be
Catholike
in
deede
,
that
was
contrary
to
the
rule
grounded
in
the
writings
of
the
Apostles
.
Wherfore
how
so
euer
you
boast
of
the
honorable
name
of
Catholike
,
except
you
can
proue
that
your
opinions
agree
with
the
Scripture
,
they
are
not
Catholike
in
deede
,
by
Chrysostomes
iudgement
.
S.
Augustine
also
,
in
his
booke
de
Genese
ad
literam
imperfecto
cap.
1.
speaking
of
the
Catholike
faith
,
sayth
:
This
is
an
article
thereof
,
that
we
should
beleue
.
Constitutam
ab
eo
matrem
Ecclesiam
quae
Catholica
dicitur
,
ex
eo
quia
vniuersaliter
perfecta
est
,
&
in
nullo
claudicat
&
per
totum
orbem
diffusa
est
.
That
he
hath
appoynted
a
mother
Church
,
which
is
called
Catholike
,
of
this
,
because
it
is
vniuersally
perfect
,
&
halteth
in
nothing
,
and
is
dispersed
ouer
all
the
worlde
.
S.
Augustine
here
,
is
not
content
that
the
Church
be
onely
called
Catholike
,
but
sheweth
when
it
is
that
,
which
it
is
called
,
and
therefore
the
popish
Church
,
not
being
vniuersally
perfect
,
as
most
Papists
will
confesse
,
that
many
thinges
in
their
church
haue
neede
of
reformation
,
&
halting
in
many
thinges
from
the
truth
of
God
his
worde
,
neither
yet
being
dispersed
ouer
all
the
world
but
conteyned
in
a
corner
of
Europa
,
is
not
by
S.
Augustines
rule
the
Catholike
Church
.
Furthermore
S.
Augustine
,
contra
Epistolam
Fundamenti
cap.
4.
against
the
Manichees
plainely
declareth
,
how
farre
forth
,
not
onely
the
name
of
Catholike
,
but
also
how
farre
vniuersally
,
consent
,
succession
,
antiquitie
,
are
to
be
allowed
:
Vt
ergo
hanc
omittam
sapientiam
,
&c.
Therefore
to
omitte
this
wisedom
which
you
do
beleue
to
be
in
the
Catholike
Church
,
there
be
many
other
things
which
may
hold
me
most
righteously
in
her
bosome
.
The
consent
of
people
and
nations
holdeth
me
,
the
authoritie
begun
with
miracles
,
nourished
with
hope
,
encreased
with
charitie
,
confirmed
by
antiquitie
,
doth
hold
me
.
The
succession
of
Priestes
from
the
very
seate
of
Peter
the
Apostle
,
vnto
whom
our
Lord
after
his
resurrection
,
committed
his
sheepe
to
be
fedde
euen
vnto
this
present
bishopricke
,
doth
hold
me
.
Last
of
all
that
very
name
of
Catholike
doth
hold
me
,
which
name
,
not
without
a
cause
,
this
Church
alone
hath
so
obteyned
,
among
so
many
heresies
,
that
wheras
all
heretiks
would
be
called
Catholikes
,
yet
when
a
stranger
shall
aske
:
where
men
meete
at
the
Catholike
Church
,
none
of
the
heretikes
dare
shew
him
,
either
their
principall
temple
or
house
.
All
this
,
you
will
say
maketh
exceeding
much
for
vs
:
yea
,
but
heare
that
which
followeth
:
Apud
vos
autem
,
vbi
nihil
horum
est
quod
me
inuitet
ac
teneat
,
sola
personat
veritatis
pollicitatio
:
quae
quidem
si
tam
manifesta
monstratur
,
vt
in
dubium
venire
non
possit
:
proponenda
est
omnibus
illis
rebus
,
quibus
in
Catholica
teneor
,
that
is
:
But
among
you
where
there
is
none
of
these
thinges
,
that
may
prouoke
or
holde
me
,
there
soundeth
the
onely
promise
of
truth
,
which
if
it
be
shewed
so
manifest
that
it
can
not
come
in
doubt
,
is
to
be
preferred
before
all
those
thinges
,
by
which
I
am
holden
in
a
Catholike
Church
.
By
this
you
may
plainly
see
,
that
though
consent
,
antiquitie
,
succession
,
and
the
name
of
Catholike
,
be
good
confirmation
,
when
they
are
ioyned
with
the
truth
,
yet
when
a
truth
is
seuered
from
them
,
,
it
is
more
to
be
regarded
then
they
all
:
&
it
is
truth
that
maketh
Catholike
,
to
be
estemed
,
and
not
Catholike
,
that
giueth
authoritie
to
truth
:
Wherefore
,
seeing
it
were
better
to
proue
your
Church
,
to
be
Catholike
,
then
to
boast
,
that
it
is
so
called
,
&
to
disproue
our
Church
so
to
be
,
then
to
say
:
it
is
not
so
called
:
The
best
way
for
you
,
is
to
recant
.
The
21.
article
conteyneth
but
one
demande
.
1
Moreouer
,
I
aske
of
the
Protestants
:
whether
in
that
time
,
in
which
they
holde
the
true
church
to
haue
bene
hidden
or
lost
:
the
people
that
learned
this
article
of
their
Creede
(
I
beleue
the
Catholike
church
)
was
bounde
to
goe
from
that
church
which
they
sawe
,
and
taught
them
both
the
article
,
and
all
other
thinges
touching
their
faith
and
by
which
they
were
Christened
,
and
receyued
all
other
sacraments
,
and
commodities
of
saluation
,
whether
they
were
bounde
,
I
say
,
to
beleue
this
vnknowen
and
close
Congregation
,
which
they
coulde
neuer
come
vnto
,
nor
by
which
they
euer
receiued
;
or
coulde
receiue
any
benefit
,
and
so
forsake
that
church
by
whom
and
in
whom
,
they
receiued
both
their
faith
and
sacraments
:
Shew
me
therefore
that
the
Christian
men
of
these
dayes
,
were
charged
to
beleeue
any
other
church
than
that
,
which
taught
them
the
article
of
the
church
,
and
baptized
them
,
and
I
recant
.
THis
demande
,
is
like
a
drunken
mans
dreame
,
hauing
neither
heade
nor
foote
:
whether
they
shoulde
beleue
the
church
was
lost
:
whether
they
shoulde
beleue
the
church
that
was
vnknowen
to
them
,
&c.
But
if
your
demande
haue
any
sense
in
it
:
This
is
my
aunswere
.
The
church
was
neuer
lost
,
but
hidden
from
the
eyes
of
the
worlde
:
Therefore
,
if
the
people
that
where
taught
that
article
:
To
beleue
the
Catholike
church
,
and
were
baptized
to
your
church
,
vnderstood
that
this
church
,
was
not
the
Catholike
church
,
which
was
so
commonly
called
,
but
that
God
had
a
secret
Congregation
,
which
was
in
deed
,
the
true
Catholike
church
,
they
were
bound
to
forsake
your
church
,
and
to
beleue
the
secret
Congregation
:
for
if
a
man
had
ben
baptized
of
the
Arrians
and
being
brought
vp
by
them
,
had
learned
that
article
,
to
beleue
the
Catholike
church
,
which
the
Arrians
would
expound
to
be
them selues
,
if
afterward
,
by
God
his
helpe
,
this
man
vnderstood
,
that
the
church
of
the
Arrians
,
was
not
the
catholike
church
,
as
he
was
taught
it
was
,
but
that
Athanasius
,
and
a
few
other
,
that
were
banished
and
persecuted
,
were
the
true
Catholike
church
:
he
was
bounde
to
leaue
the
Arrians
,
commonly
called
the
church
,
and
to
ioyne
him selfe
with
the
secret
,
banished
,
hidde
,
and
persecuted
church
of
Christ
.
But
as
for
your
Popish
church
,
in
that
time
of
blindenesse
and
error
taught
not
the
people
that
article
,
nor
any
other
but
kept
them
backe
from
the
knowledge
,
as
well
of
that
article
,
as
of
all
other
thinges
that
were
necessary
to
their
saluation
:
for
you
taught
them
nothing
els
,
but
to
pronounce
,
and
that
full
il
fauoredly
,
like
popingeys
,
certeine
latine
wordes
,
which
they
vnderstoode
no
more
than
stockes
or
stones
.
So
that
the
people
had
no
instruction
of
you
,
no
not
of
the
name
of
God
,
in
many
places
but
that
they
receiued
by
vncertaine
talke
of
their
parentes
,
as
it
were
from
hande
to
hande
:
for
how
many
thousand
parishes
are
there
in
Englande
,
that
within
these
60.
yeares
woulde
declare
,
that
they
neuer
hearde
sermon
in
their
life
.
As
for
that
they
hearde
of
their
seruice
,
they
learned
as
much
of
it
,
as
of
the
ringing
of
their
belles
,
which
was
a
sounde
without
vnderstanding
.
Therefore
you
may
be
ashamed
to
speake
of
teaching
the
people
,
their
belefe
and
all
thinges
necessary
for
saluation
,
when
you
haue
counted
it
heresie
to
learne
their
creede
in
English
,
or
to
reade
the
scripture
in
English
,
in
which
is
conteined
all
thing
necessary
to
be
knowen
for
euerlasting
saluation
.
Finally
because
you
requier
me
to
shew
you
that
the
Christian
people
of
those
dayes
,
were
bounde
to
beleue
any
other
church
than
that
,
which
taught
them
the
article
of
the
church
and
baptised
them
,
I
trow
I
will
so
shew
it
you
,
that
for
both
your
eares
,
you
dare
not
deny
it
:
how
saye
you
?
The
Christian
people
of
the
Greeke
church
,
which
were
taught
by
the
Greeke
church
,
that
article
of
the
church
,
and
by
the
same
Greeke
church
were
baptised
,
whether
ought
they
to
beleue
any
other
church
but
the
Greeke
church
?
If
you
say
no
:
then
you
acknowledge
the
Greeke
church
to
be
the
true
church
which
denieth
the
Popes
authoritie
,
if
you
saye
yea
:
Then
you
are
welcome
home
,
you
recant
.
The
22.
article
,
although
it
be
very
confuse
,
yet
it
conteyneth
in
effect
3.
demandes
.
1
I
aske
also
whether
any
man
for
the
space
of
that
1000.
yeres
,
of
blindenes
could
be
saued
,
out
of
that
secrete
and
small
Church
,
which
they
say
was
the
true
Church
,
if
they
aunswer
me
,
there
might
be
some
saued
,
with
our
Sacraments
,
and
in
the
Communion
or
fellowship
of
the
Papistes
out
of
the
Protestants
Church
,
then
there
was
a
way
to
heauen
,
out
of
Gods
Church
:
if
they
say
that
none
could
be
saued
by
our
Sacraments
out
of
their
close
Church
,
then
all
men
yong
and
old
perished
for
those
yeares
without
any
hope
of
mercy
,
because
they
could
not
vnite
them selues
,
and
be
incorporate
to
that
company
and
Congregation
,
whereof
they
neuer
neither
hearde
,
nor
coulde
by
any
meanes
surmise
.
Therefore
let
any
man
aliue
proue
vnto
me
that
either
any
man
could
out
of
the
true
Church
be
saued
.
NO
man
aliue
that
knoweth
what
the
true
Church
meaneth
,
will
say
,
that
any
man
can
be
saued
out
of
the
true
Church
,
for
he
that
is
not
a
member
of
the
body
of
Christ
,
can
by
no
meanes
receiue
any
benefit
of
Christ
to
his
saluation
.
Therefore
how
long
so
euer
the
true
Church
were
hidden
,
whether
it
were
a
thousand
yeres
(
as
you
beare
men
in
hand
that
we
should
say
)
or
two
thousand
yeares
it
is
not
materiall
,
this
is
certeyne
,
that
out
of
this
Church
,
none
could
be
saued
,
and
though
you
count
it
smal
,
as
in
deede
in
respect
of
the
world
,
it
is
but
a
small
flocke
,
and
fewe
are
elected
,
and
fewe
finde
the
streit
gate
of
life
.
Luke
12.
Matth.
7.
&
20.
yet
is
the
number
of
it
greater
,
then
mans
eye
commonly
can
discerne
.
As
when
Elias
thought
that
he
only
had
bene
left
alone
of
the
true
Church
:
God
answered
,
that
he
had
yet
reserued
7000.
that
neuer
bowed
their
knee
to
Baal
.
1.
Reg.
19.
And
as
Esay
declareth
when
the
people
shoulde
be
almost
all
destroyed
,
yet
a
remnant
should
be
saued
,
which
though
it
seemed
to
be
small
,
yet
it
should
ouerflow
and
fill
all
the
world
with
righteousnes
,
Esa.
10.
and
though
it
shal
be
like
a
gathering
of
grapes
when
vintage
is
ended
,
or
the
shaking
of
an
oliue
tree
when
men
thinke
they
haue
left
no●hing
vppon
it
,
yet
there
be
two
or
three
in
the
toppe
amonge
the
boughes
,
&
foure
or
fiue
vnder
the
leaues
in
the
highest
branches
.
Esay
.
17.
&
24.
2
Or
that
any
other
company
could
be
knowne
for
the
true
and
onely
Church
but
our
common
Catholike
societie
.
THe
true
Catholike
Church
was
neuer
so
secrete
or
hidden
but
it
might
be
knowne
of
all
those
that
had
eyes
to
see
it
,
whose
hartes
were
lightened
with
the
spirite
of
God
and
were
enstructed
by
the
worde
of
God
,
that
they
might
vnderstande
the
trueth
,
and
knowe
the
spouse
of
Christ
from
the
common
strompet
of
Antichrist
.
3
Or
that
all
men
were
damned
for
a
thousand
yeares
togither
because
they
coulde
not
finde
,
nor
surmise
of
any
other
Church
,
then
that
which
practiseth
all
holy
functions
,
which
Christ
left
for
our
saluation
in
the
world
,
and
I
recant
.
WE
take
not
vpon
vs
to
medle
with
God
his
iudgments
,
whom
he
condemneth
,
&
for
what
causes
,
further
then
the
word
of
God
teacheth
vs
,
namely
that
as
many
as
haue
not
beleued
in
the
onely
sonne
of
God
,
are
condemned
for
their
vnbeliefe
,
other
secret
causes
we
remit
to
his
secrete
counsell
and
knowledge
.
And
wheras
you
say
that
the
popish
church
practiseth
all
holy
functions
that
Christ
left
for
the
saluation
of
his
Church
,
it
is
most
false
:
for
first
you
doe
not
preach
remission
of
sinnes
in
the
bloode
of
Christ
onely
,
for
either
you
preach
not
all
,
or
else
you
preach
remission
of
sinnes
in
any
thing
,
rather
then
the
onely
merites
of
Christ
,
as
in
mens
owne
merites
,
workes
of
supererogation
,
pardons
,
masses
,
beggarly
ceremonies
,
as
holy
water
,
auriculer
confession
&c.
Secondly
,
you
minister
not
the
Sacraments
purely
according
to
Christ
his
institution
,
but
either
corrupt
and
defile
them
with
mans
traditions
,
as
you
do
Baptisme
,
or
else
cleane
chaunge
the
vse
of
them
,
as
in
the
Lordes
Supper
,
which
you
make
a
Sacrifice
,
an
idoll
,
a
Priestes
breakfast
,
and
defraude
the
people
of
the
one
halfe
of
the
sacrament
,
as
though
you
were
wiser
then
he
,
that
instituted
it
in
both
kindes
.
Thirdly
,
discipline
you
haue
conuerted
into
tyranny
and
couetousnes
,
reteyning
nothing
but
the
name
of
it
alone
:
Wherefore
seeing
you
exercise
no
holy
function
after
Christ
his
institution
,
but
cleane
contrary
to
the
same
,
and
doe
obstinately
defend
the
filthy
whore
of
babylon
against
the
cleare
light
of
the
Gospell
,
&
the
true
spouse
of
Christ
,
ye
shall
be
damned
except
you
recant
.
The
23.
article
conteyneth
2.
demandes
.
1
Againe
shew
me
any
Church
,
or
imagin
if
you
can
by
good
reason
,
a
church
of
Christ
in
which
there
is
no
gathering
together
for
preaching
,
no
spirite
of
prophesying
,
no
rodde
of
correction
,
no
order
of
ministring
nor
any
spirituall
function
that
can
be
named
,
proue
me
that
there
should
be
a
true
Church
for
a
thousand
yeares
together
,
and
lacked
all
these
thinges
.
YOu
would
faine
haue
a
great
nombre
of
Articles
and
therefore
you
bring
in
one
matter
often
times
in
diuers
phrase
of
words
,
that
it
might
seeme
a
new
matter
when
it
hath
bene
vttered
twise
or
thrise
before
:
as
this
Article
is
conteined
before
in
the
5.8
.
and
9.
Articles
,
where
you
shall
finde
it
more
largely
aunswered
.
But
let
vs
see
,
what
this
strange
demande
requireth
,
we
must
shew
him
a
church
,
or
els
imagine
by
good
reason
a
church
of
Christ
without
preaching
,
ministring
,
and
discipline
for
a
thousand
yeares
together
.
Although
we
will
not
graunt
that
it
hath
so
longe
continued
without
these
exercises
,
yet
because
you
geue
vs
leaue
to
imagine
,
we
can
imagine
that
it
may
as
well
continue
without
publike
preaching
,
ministring
,
and
discipline
for
a
thousand
yeares
,
as
it
did
for
three
hundred
yeares
before
Constantine
.
But
you
will
say
there
was
preaching
ministring
,
and
correcting
,
though
it
were
not
knowen
to
the
tyrantes
and
persecutors
,
so
say
I
vnto
you
,
for
that
thousand
yeres
there
was
gathering
together
for
preaching
,
ministring
,
and
correcting
,
though
the
Pope
and
his
persecuting
Prelates
coulde
not
alwayes
see
it
,
nor
come
to
the
knowledge
of
it
:
for
if
they
had
once
intelligence
of
it
they
smarted
for
it
,
as
is
knowen
by
the
stories
of
the
Waldenses
,
Bohemians
,
&c.
Furthermore
continuall
exercise
of
preaching
,
ministring
of
sacramentes
,
and
executing
of
discipline
,
are
notes
of
a
quiet
and
peaceable
Congregation
,
not
of
a
dispersed
,
persecuted
,
and
disquieted
Church
.
How
often
doth
S.
Cyprian
complaine
,
that
the
brethren
could
not
be
gathered
togither
for
executing
of
discipline
,
whereby
it
is
certeyne
,
that
likewise
they
coulde
not
be
gathered
togither
for
other
exercises
.
Therefore
the
intermission
of
these
exercises
in
a
persecuted
Church
,
doth
not
proue
the
same
to
be
no
true
Church
:
But
where
so
euer
there
be
two
or
three
gathered
togither
in
the
name
of
Christ
,
there
is
he
in
the
middest
of
them
.
But
whereas
you
require
the
spirite
of
prophesie
(
except
you
meane
the
gift
of
interpreting
the
Scriptures
)
the
Church
in
the
most
quiet
and
flourishing
state
,
may
want
the
spirite
of
shewing
things
to
come
,
as
well
as
the
giftes
of
tongues
,
healing
,
&c.
2
And
withall
,
that
there
was
an
other
vntrue
Church
which
for
those
many
dayes
onely
practised
to
the
saluation
of
many
,
all
these
offices
:
and
geue
me
a
good
reason
why
this
Church
,
that
alwayes
hath
had
these
thinges
should
be
a
false
Church
,
and
the
other
that
wanted
them
,
to
be
a
true
Church
,
and
I
recant
.
WE
vtterly
denye
,
that
beside
the
true
Church
,
there
was
an
vntrue
church
,
that
practised
those
offices
to
the
saluation
of
any
man
:
for
once
againe
I
tell
you
,
you
haue
neither
the
preaching
of
the
word
,
nor
ministring
of
Sacraments
,
nor
execution
of
discipline
,
according
to
the
truth
of
God
his
institution
,
but
either
altogither
changed
,
or
else
greatly
corrupted
.
And
whereas
you
say
,
that
the
popish
church
onely
hath
practised
these
offices
:
I
aske
you
againe
whether
the
Greeke
Church
be
a
parte
of
your
Church
,
and
whether
the
Papistes
in
England
be
a
part
of
your
Church
.
The
Grecians
you
will
say
,
are
not
:
but
the
English
Papistes
are
.
Then
haue
I
founde
out
by
your
owne
iudgement
,
the
Church
of
the
Grecians
,
practising
these
offices
being
an
vntrue
church
,
&
the
church
of
the
English
Papistes
not
practising
the
same
,
yet
graunted
of
you
to
be
a
true
Church
.
Therfore
you
are
bound
to
recant
.
The
24.
article
conteyneth
10.
demandes
.
1
Moreouer
let
any
man
shew
how
that
Church
can
be
the
piller
of
truth
,
which
durst
not
for
a
thousand
yeares
clayme
either
preaching
of
Gods
word
or
ministring
of
Sacraments
or
shew
her selfe
against
falshood
or
superstition
.
AS
the
number
of
your
articles
doth
draw
to
an
ende
,
so
your
matter
is
farre
spent
,
and
therefore
to
make
vppe
your
number
,
you
must
repete
one
thing
twise
.
This
demaund
is
conteined
before
in
the
11.
and
12.
articles
,
where
also
it
is
fully
aunswered
.
Notwithstanding
,
seeing
it
commeth
againe
it
shal
be
briefly
aunswered
in
this
place
.
The
Church
is
not
called
the
piller
of
truth
,
because
it
should
stand
alwayes
in
the
sight
of
the
world
:
for
then
the
defection
,
which
S.
Paule
speaketh
of
,
could
not
haue
come
,
neither
should
the
Church
flie
into
the
wildernes
,
as
was
declared
to
S.
Iohn
:
But
it
is
called
the
piller
of
truth
,
because
that
where
so
euer
the
Church
is
,
either
visible
or
inuisible
,
there
is
the
truth
.
So
though
the
Church
were
hidde
a
certeyne
time
in
the
wildernes
,
yet
there
was
trueth
with
the
Church
.
You
seeme
to
be
a
good
Arithmetrician
:
for
no
number
soundeth
in
your
mouth
but
a
thousand
.
Neuerthelesse
how
long
so
euer
it
was
,
the
piller
of
truth
decayed
not
,
And
as
God
gaue
his
spirite
,
diuers
times
was
bold
to
chalenge
preaching
and
ministring
of
the
Sacraments
,
yea
,
and
so
boldly
,
that
it
cost
many
of
the
chalengers
their
liues
.
As
Berengarius
,
Bruno
,
Marsilus
de
Pandua
,
Ioannes
de
Gaudano
,
Ioannes
Wickleffe
,
Waldo
,
Ioannes
Hus
,
Ieronymus
de
Praga
,
&c.
Thus
it
is
manifest
that
the
Church
hath
diuers
tymes
chalenged
her
right
,
and
withstood
falshood
.
2
Let
any
man
shew
that
all
giftes
of
the
spirite
,
and
functions
of
the
holy
Ghost
haue
bene
taken
from
her
,
a
thousand
yeares
togither
,
and
onely
practised
to
the
peoples
vse
by
an
aduouterous
Church
.
THere
is
no
man
can
shew
this
:
for
it
is
a
false
lye
,
that
all
giftes
of
the
spirite
,
&
function
of
the
holy
Ghost
were
either
taken
from
the
true
Church
,
or
giuen
to
the
adulterous
church
.
And
this
hath
bene
shewed
more
then
once
or
twise
before
.
3
Let
it
be
declared
,
how
the
gates
of
hell
haue
not
preuailed
,
or
Christes
promise
and
warrant
for
her
,
not
bene
voyd
&
frustrate
,
if
a
bastard
Church
exercising
idolatry
,
as
they
say
,
hath
spoyled
the
true
Church
of
all
holy
actions
,
and
the
whole
gouernment
,
and
the
whole
name
of
Christianitie
,
almost
euer
since
Christes
tyme
.
THe
Deuill
hath
bent
all
his
force
and
ordinance
,
he
hath
armed
all
the
power
of
darkenesse
,
he
stirred
vp
●yrantes
,
heretikes
,
Popes
,
Saracenes
,
and
Turkes
to
destroye
the
Church
,
the
dragon
,
that
olde
serpent
Satanas
,
the
Deuill
,
stoode
before
the
woman
to
deuoure
her
childe
,
he
persecuted
her
into
the
wildernesse
,
he
cast
out
of
his
mouthe
,
a
great
riuer
to
cary
her
awaie
,
he
made
warre
with
the
rest
of
her
seede
that
keepe
the
commaundementes
of
God
.
Apoc.
12.
but
yet
in
despight
of
the
deuill
,
the
Pope
,
and
all
her
enemies
,
she
is
to
this
day
preserued
,
and
shal
be
to
the
worldes
end
:
Therefore
the
gates
of
Hell
,
haue
not
preuailed
against
her
,
nor
the
promise
of
Christ
hath
failed
.
And
whereas
you
say
,
that
your
bastard
church
hath
spoiled
her
of
all
holy
actions
,
gouernment
,
and
Christian
name
,
it
is
a
most
impudent
lye
,
as
it
is
true
,
that
you
sawe
a
bastard
church
vsurped
her
holy
name
,
counterfaicted
her
holy
actions
,
and
turned
her
gouernment
into
tyrannie
.
4
Let
me
see
therefore
howe
the
onely
dearling
and
spouse
of
Christ
shoulde
be
neglected
of
him
so
long
.
SHe
hath
not
bene
neglected
of
him
,
but
felt
his
continuall
aide
,
he
hath
geuen
her
safe
deliuerance
of
her
childe
,
&
taken
it
vp
from
the
crueltie
of
the
Dragon
,
he
hath
prouided
her
a
place
in
the
wildernesse
,
he
hath
made
warre
with
the
Dragon
for
her
sake
,
and
driuen
him
out
of
heauen
,
he
hath
geuen
her
Eagles
wings
to
flie
into
the
wildernesse
,
he
hath
caused
the
earth
,
to
swallow
vp
the
water
that
shoulde
haue
caried
her
awaie
,
he
hath
geuen
the
remnant
of
her
seede
,
Victorie
ouer
the
Dragon
.
Finally
,
his
mercifull
protection
and
louing
care
ouer
her
,
hath
neuer
more
notably
appeared
than
that
against
so
many
daungers
and
enemies
all
this
while
he
hath
preserued
her
,
vntill
such
time
as
he
hath
thought
good
,
now
to
bring
her
out
of
her
secret
place
in
the
wildernesse
,
into
the
open
sight
of
the
worlde
againe
.
5
Let
the
aduersarie
shew
that
the
Church
shoulde
euer
by
superstition
and
falshood
commit
adultery
or
be
deuorc●
from
him
.
THe
true
church
,
consisting
of
God
his
elect
,
and
the
liuely
members
of
the
bodie
of
Christ
,
shall
neuer
commit
such
adultery
that
she
shal
be
diuorced
from
him
.
But
the
visible
church
,
by
Idolatrie
and
superstition
may
separate
her selfe
from
Christ
,
and
be
refused
of
him
,
as
God
speaketh
by
Esay
to
the
church
of
Ierusalem
cap.
1.
How
is
the
faithfull
Citie
become
an
harlot
?
It
was
full
of
iudgement
,
and
iustice
lodged
therein
,
but
now
they
are
murtherers
.
Thy
siluer
is
become
drosse
,
and
thy
wine
is
mixed
with
water
.
Thy
Princes
are
rebellious
and
companions
of
theeues
&c.
euen
so
maye
he
say
to
the
church
of
Rome
:
how
is
that
faithfull
church
become
an
harlot
,
true
Faith
and
Religion
haue
dwelled
in
her
,
but
now
Idolatrie
and
superstition
:
thy
siluer
is
turned
into
drosse
,
and
thy
wine
is
mixed
with
water
,
thou
hast
nothing
pure
and
vncorrupted
,
thy
Princes
be
rebellious
Antichristes
&c.
Thus
I
haue
shewed
that
the
visible
church
,
may
become
an
adulteresse
,
and
be
deuorced
from
Christ
.
6
Or
that
Christ
should
euer
want
his
spouse
in
earth
.
THis
hath
bene
often
aunswered
before
,
Christ
hath
neuer
wanted
his
spouse
in
earth
,
though
the
blinde
world
can
not
alwayes
see
her
,
or
when
they
see
her
,
will
not
acknowledge
her
to
be
his
spouse
,
but
persecute
her
,
as
if
she
were
an
adulteresse
.
7
Or
that
he
shoulde
be
a
heade
either
without
a
bodie
.
THese
are
but
one
thing
in
diuers
phrases
,
as
he
hath
neuer
wanted
his
spouse
in
earth
,
so
hath
he
neuer
bene
an
heade
without
a
bodie
,
and
seeing
these
wordes
in
this
sence
are
relatiues
(
for
Christ
is
called
a
heade
in
respect
of
the
Church
which
is
his
body
,
and
the
Church
is
called
a
bodie
,
in
respect
of
Christ
that
is
her
heade
)
I
aunswere
you
by
a
rule
of
the
Logicians
:
No
man
knoweth
a
relatiue
,
except
he
know
the
correlatiue
thereof
,
Therefore
,
though
Christ
had
a
bodie
in
earth
,
yet
coulde
it
be
knowen
of
none
,
but
such
as
knewe
Christ
the
heade
of
that
bodie
.
Of
whome
,
when
the
Papistes
were
ignorant
,
specially
when
they
appointed
an
other
heade
in
earth
,
it
is
no
marueill
,
if
they
could
not
see
the
bodie
of
Christ
,
though
he
haue
neuer
bene
without
it
.
8
Or
such
an
vnknowne
and
small
bodie
.
THis
hath
bene
answered
immediatly
before
,
it
sufficeth
that
it
be
knowne
to
Christ
the
head
.
As
he
sayeth
:
My
sheepe
heare
my
voyce
and
I
know
them
.
Iohn
10.
And
to
them
that
be
of
the
members
of
the
same
body
.
As
for
the
rest
,
it
is
not
necessary
that
they
should
alwayes
see
it
,
which
will
neuer
acknowledge
it
.
Neither
is
it
so
smal
,
as
it
is
thought
of
,
it
is
dispersed
in
many
places
ouer
all
the
worlde
,
and
yet
fewe
in
comparison
of
the
malignant
church
,
whose
number
is
as
the
sand
of
the
sea
,
&c.
Apoc.
20.
9
Or
that
Christes
only
kingdom
should
become
so
contemptible
.
NOthing
else
is
to
be
looked
for
of
the
worlde
,
but
hatred
and
contempt
,
as
Christ
him selfe
sayth
:
You
shall
be
hated
of
all
men
for
my
names
sake
.
Matth.
10.
&
S.
Paule
biddeth
vs
looke
on
our
calling
,
not
many
wise
men
,
according
to
the
flesh
,
not
many
mighty
men
,
&
not
many
noble
men
:
but
God
hath
chosen
the
foolish
thinges
of
this
world
to
confound
the
wise
,
and
the
weake
of
this
worlde
to
confounde
the
stronge
.
1.
Cor.
1.
And
what
hath
the
true
church
to
boast
in
but
in
the
Crosse
of
Christ
.
Gal.
6.
than
the
which
,
nothing
is
more
shamefull
,
contemptible
or
reprochefull
to
the
wisedome
of
this
worlde
:
what
knowledge
or
preaching
hath
the
true
church
but
Iesus
Christ
crucified
,
which
to
the
Iewes
is
an
offence
and
to
the
Greekes
foolishnesse
,
but
to
them
that
be
called
,
both
Iewes
and
Greekes
it
is
the
power
and
wisedome
of
God
to
euerlasting
saluation
.
1.
Cor.
1.
Rom.
1.
So
that
as
the
church
in
the
sight
of
God
and
his
Sainctes
is
most
glorious
and
honorable
,
so
in
the
sight
of
the
worlde
it
hath
alwayes
bene
most
base
and
contemptible
.
10
Or
that
his
spouse
in
earth
shoulde
euer
lacke
the
singular
prerogatiues
of
Gods
spirite
,
shewe
me
these
thinges
,
and
I
recant
.
THis
also
hath
ben
declared
before
in
the
second
demande
of
this
Article
.
There
be
certeine
singular
prerogatiues
,
which
are
not
continually
with
God
his
Church
:
as
the
gift
of
tongues
,
the
gift
of
prophesie
,
the
gift
of
healinges
&c.
but
there
be
other
prerogatiues
of
God
his
spirit
,
that
are
necessary
for
the
saluation
of
God
his
elect
,
as
the
gift
of
vnderstanding
,
the
gift
of
Faith
,
the
spirit
of
adoption
,
&c.
and
these
the
spou●e
of
Christ
hath
neuer
wanted
.
Wherefore
if
you
wil
be
partaker
of
those
benefits
which
are
receiued
in
the
church
of
Christ
,
you
must
forsake
your
Romish
religion
,
and
recant
.
The
25.
article
hath
2.
demandes
.
1
Shew
me
that
the
Church
,
which
ought
to
be
a
Christian
mans
staye
,
in
all
troubles
and
tempestes
of
doctrine
might
become
so
hidde
or
so
close
that
no
man
coulde
finde
her
.
THe
reader
must
not
be
offended
with
me
for
any
tedious
repetition
of
mine
aunsweres
,
seeing
you
geue
the
occasion
,
by
propounding
your
demandes
so
often
.
This
demande
hath
a
false
principle
:
that
the
church
ought
to
be
a
Christian
mans
onely
staie
in
all
troubles
and
tempestes
of
doctrine
:
for
when
soeuer
any
such
tempestes
doe
arise
,
there
is
as
great
question
and
doubt
of
the
Church
,
as
there
is
controuersie
of
the
doctrine
:
for
as
euery
heretike
chalengeth
vnto
him selfe
the
trueth
of
opinions
,
so
also
doth
he
chalenge
the
possession
of
the
church
,
so
that
the
church
is
alwayes
in
as
great
question
as
the
doctrine
.
And
then
is
it
to
be
sought
out
and
tried
onely
by
the
scriptures
,
as
we
haue
declared
at
large
in
the
aunswere
to
the
4.
Article
,
2.
demande
.
Secondly
whereas
you
demande
:
whether
she
coulde
be
so
hidde
or
close
that
no
man
coulde
finde
her
,
because
I
haue
aunswered
to
this
demande
fower
or
fiue
times
already
,
I
will
now
aunswere
in
one
worde
:
Although
she
was
bidden
and
close
from
the
worlde
,
yet
was
she
knowen
to
them
that
were
her
children
.
2
Or
so
harteles
that
she
coulde
succour
no
man
nor
instruct
any
man
in
his
doubt
of
conscience
or
distresse
of
Faith
,
proue
me
that
there
maye
be
such
a
decay
of
Gods
spirite
,
trueth
,
and
Church
,
and
I
recant
.
THe
Church
hath
neuer
bene
afraide
to
do
her
office
towardes
her
children
and
true
members
,
in
teaching
,
●xhorting
,
comforting
,
confirming
,
&c.
neither
hath
the
spirite
of
God
failed
to
leade
her
into
all
trueth
,
and
Christ
hath
bene
with
her
euer
more
,
and
shal
be
to
the
worldes
end
.
But
that
the
spirite
of
God
,
truth
,
and
the
Church
of
Christ
,
shoulde
departe
from
the
greatest
numbre
of
the
worlde
,
is
proued
by
S.
Paule
,
2.
Thess.
2.
and
by
the
Reuelation
of
S.
Iohn
.
Apoc.
12.
Therfore
if
the
spirite
of
trueth
did
leade
you
,
you
shoulde
recant
.
The
26.
article
conteyneth
in
effect
but
3.
demandes
.
1
Shew
me
againe
whether
any
man
of
yeares
may
be
saued
,
except
he
beleue
the
Catholike
Church
?
THere
is
no
man
of
what
age
or
yeares
soeuer
he
be
that
can
be
saued
,
except
he
be
a
member
of
the
Catholike
church
.
But
how
necessary
it
is
to
beleue
the
Catholike
church
,
it
is
very
doubtfull
,
as
you
demande
,
and
as
the
conclusion
of
this
article
seemeth
to
require
.
If
you
meane
that
it
is
necessary
to
beleue
the
Catholike
church
,
that
is
to
say
,
that
God
hath
an
holy
vniuersall
Congregation
,
I
graunt
it
is
necessary
to
beleue
.
But
I
vtterly
deny
that
the
Romish
church
is
that
holy
Catholike
church
.
But
if
you
meane
(
as
it
seemeth
)
and
as
the
rest
of
the
Papistes
doe
interprete
that
article
,
I
beleue
the
Catholike
church
,
that
is
:
I
beleue
,
what
soeuer
the
church
doth
allow
,
to
be
true
:
I
deny
that
it
is
necessary
to
saluation
,
that
a
Christian
man
should
so
beleue
the
Catholike
church
,
both
because
the
church
may
erre
,
&
also
because
something
may
be
commonly
receiued
of
the
church
,
which
is
not
materiall
to
saluation
.
And
that
this
is
a
false
interpretation
of
this
article
of
our
Creede
,
I
beleue
the
Catholike
church
,
that
is
:
I
beleue
what
so
euer
she
doth
set
forth
or
maintaine
,
to
be
true
,
appeareth
manifestly
by
the
wordes
them selues
:
For
who
euer
was
so
ignorant
in
the
Latine
tongue
,
to
thinke
that
Credere
Ecclesiam
,
and
Credere
Ecclesiae
,
were
all
one
in
signification
.
In
deede
if
the
wordes
were
:
Credo
Ecclesiae
Catholicae
,
in
the
datiue
case
,
this
interpretation
might
take
place
,
but
when
it
is
in
the
accusatiue
case
,
Credo
Ecclesiam
Catholicam
,
A
boy
that
woulde
conster
it
otherwise
than
thus
:
I
beleue
that
there
is
a
Catholike
church
,
were
worthy
to
haue
a
doosen
stripes
for
his
labour
.
Moreouer
this
common
distinction
of
Credere
in
Deum
,
that
is
:
to
put
our
trust
in
God
.
Credere
Deum
,
that
is
:
to
beleue
that
there
is
a
God
,
and
Credere
Deo
,
that
is
:
to
geue
credit
to
God
,
that
he
speaketh
the
trueth
,
plainely
ouerthroweth
this
foolish
and
false
interpretation
:
For
we
say
not
:
Credo
in
Ecclesiam
,
that
is
:
I
put
my
whole
trust
in
the
Church
,
for
that
were
blasphemie
,
against
God
,
in
whome
only
we
must
beleue
,
neither
do
we
say
:
Credo
Ecclesiae
,
that
is
:
I
geue
credit
to
the
Church
,
as
though
she
shoulde
alwaies
speake
the
trueth
:
But
we
saye
and
confesse
against
all
heretikes
and
scismatikes
:
Credo
Ecclesiam
&c.
that
is
:
I
beleue
,
that
there
is
one
Holy
,
Catholike
,
and
Apostolike
church
,
whereof
I
am
a
member
&c.
Finally
,
when
the
articles
following
,
are
spoken
in
one
context
and
phrase
,
it
can
not
be
chosen
,
but
that
they
must
haue
one
kinde
of
interpretation
Communionem
Sanctorum
,
Remissionem
peccatorum
,
Carnis
resurrectionem
,
that
is
:
I
beleue
the
Communion
of
Sainctes
,
the
forgeuenesse
of
sinnes
,
the
Resurrection
of
the
body
,
&c.
whereof
the
interpretation
must
needes
be
this
:
I
beleue
that
there
is
a
Communion
of
Sainctes
,
that
there
is
forgiuenesse
of
sinnes
,
&c.
Euen
so
I
beleue
,
that
there
is
a
Catholike
Church
,
which
is
an
article
of
our
crede
,
necessary
to
be
beleued
of
euery
Christian
man
,
but
to
beleue
all
and
euery
thing
that
the
Catholike
church
,
by
common
consent
doth
maintaine
,
is
no
article
of
our
Faith
,
and
therefore
not
necessary
to
saluation
.
2
And
that
is
it
which
hath
in
the
face
of
all
the
worlde
practised
preach●ng
:
the
conuersion
of
nations
to
the
obedience
of
the
Gospell
:
that
hath
alwaies
had
the
ministring
of
sacraments
,
the
hearing
of
matters
in
controuersie
,
power
Iudiciarie
in
Ecclesiasticall
causes
,
the
orderly
succession
of
Byshops
,
vniformitie
in
solemne
ceremonies
,
vnity
in
faith
,
that
hath
in
her selfe
all
holy
functions
of
the
spirite
,
as
working
of
miracles
,
remission
of
sinnes
,
the
true
sence
and
interpretation
of
Gods
word
that
is
bewtified
by
the
diuersitie
of
states
,
commended
by
Christ
in
the
Gospell
,
as
with
Virgines
,
with
Martyrs
,
with
Confessors
,
and
the
rest
.
BEcause
these
colewortes
haue
bene
sodden
twise
or
thryse
already
,
they
are
not
worthy
to
be
shewed
in
seuerall
dishes
,
but
euen
as
they
are
here
mingled
all
togither
in
an
hochpotte
.
Of
these
notes
that
you
make
proper
to
the
Catholike
Church
(
as
it
hath
bene
declared
before
)
some
are
not
alwaies
necessary
in
the
catholike
church
:
As
open
preaching
in
the
face
of
the
world
,
open
ministring
of
Sacraments
and
execution
of
discipline
,
these
are
not
to
be
required
in
a
persecuted
Church
.
Some
were
proper
for
a
time
,
and
then
ceased
,
as
working
of
miracles
,
and
diuers
other
functions
of
the
spirite
.
Some
are
neuer
necessary
in
the
Church
,
as
succession
of
Bishops
,
vniformitie
in
ceremonies
,
&c.
But
of
all
these
notes
,
there
is
not
one
that
is
proper
to
the
Church
of
Rome
:
for
she
hath
not
alwaies
practised
open
preaching
,
and
neuer
preached
the
worde
of
truth
,
she
hath
conuerted
but
few
nations
to
her
Religion
,
from
Gentilitie
,
and
them
rather
by
warre
,
than
by
preaching
:
she
neuer
had
sence
she
first
arose
,
the
ministring
of
sacraments
according
to
Christ
his
institution
,
she
hath
hard
matters
in
controuersie
,
not
for
furtherance
of
Iustice
,
but
for
loue
of
money
.
Her
iudiciarie
power
,
may
be
dispensed
withall
for
money
.
She
hath
had
no
orderly
succession
of
Bishops
,
except
an
hore
be
an
orderly
Bishop
of
the
Church
of
Rome
:
And
except
so
many
schismes
as
they
write
of
,
be
orderly
successions
:
she
hath
not
vniformitie
in
all
ceremonies
,
for
diuerse
nations
,
and
diuerse
Churches
in
these
nations
haue
diuers
ceremonies
,
as
Sarum
,
Yorke
,
Bangor
,
&c.
in
England
:
she
hath
not
vnitie
in
faith
:
for
it
is
not
yet
determined
,
of
one
of
the
greatest
articles
of
Popish
faith
,
whether
the
Pope
be
aboue
the
church
:
she
hath
no
holy
functions
of
God
his
spirite
,
but
prophane
vsages
of
mens
inuentions
:
she
hath
no
true
miracles
,
but
the
power
of
Antichrist
in
lying
signes
and
wonders
.
She
hath
nothing
lesse
then
the
true
sense
of
God
his
worde
,
which
submitteth
the
same
to
her
owne
corrupt
and
changeable
iudgement
.
She
is
not
bewtified
with
estates
commended
in
Scripture
,
as
Apostles
,
Euangelists
,
Prophets
,
Pastors
and
Teachers
,
but
with
Popes
,
Cardinalls
,
Monkes
,
Chanons
,
Fryers
,
&c.
In
steede
of
virgines
,
she
hath
filthy
strumpets
,
her
Nunnes
,
or
else
such
foolish
virgines
as
bring
no
oyle
in
their
lampes
:
she
hath
no
Martyrs
,
but
obstinate
traytors
,
as
Becket
,
Fisher
,
More
,
&c.
she
hath
no
confessors
of
trueth
,
though
she
haue
ten
thousand
mainteyners
of
falshood
and
lyes
:
Wherfore
if
these
be
the
notes
of
the
Catholike
Church
,
the
Church
of
Rome
can
in
no
wise
be
that
same
.
3
Proue
vnto
me
that
this
is
not
the
true
Church
,
or
that
we
be
not
bound
to
obey
this
Church
and
no
other
in
all
controuersies
,
and
doubtes
raysed
either
by
the
difficultie
of
the
Scripture
,
or
by
the
vayne
contention
&
pride
of
heresie
,
and
I
recant
.
I
Haue
proued
,
euen
immediatly
before
that
not
one
of
those
notes
,
which
you
count
to
be
markes
of
the
true
Church
,
is
proper
to
your
Church
.
And
therefore
it
is
not
the
truth
,
neither
ought
it
to
be
obeyed
in
any
thing
.
And
as
for
doubtes
that
arise
by
difficultie
of
Scripture
,
or
contention
of
heresie
,
must
be
resolued
and
determined
,
as
it
is
abundantly
declared
before
,
onely
by
the
Scriptures
:
for
the
hard
places
of
the
Scripture
must
be
opened
by
easie
places
,
and
heretikes
must
be
confuted
,
by
the
Scriptures
:
for
there
is
neuer
heresie
,
but
there
is
as
great
doubt
of
the
Church
,
as
of
the
matter
in
question
,
onely
the
Scripture
is
the
stay
of
a
Christian
mans
conscience
,
which
I
woulde
wish
that
you
would
truely
embrace
and
recant
.
The
27.
article
conteyneth
5.
demandes
.
1
Moreouer
let
any
man
proue
vnto
me
,
that
the
true
&
onely
Church
of
God
,
may
at
any
time
be
voyd
of
God
his
spirite
.
THe
true
and
onely
Church
of
Christ
,
can
neuer
be
voyd
of
God
his
spirite
,
and
yet
she
may
erre
from
the
truth
,
and
be
deceiued
,
in
some
thinges
,
euen
as
there
is
no
true
Christian
man
that
is
voyd
of
God
his
spirite
,
for
he
that
hath
not
the
spirite
of
Christ
,
is
none
of
his
.
Rom.
8.
yet
may
euery
true
Christian
erre
,
and
be
deceaued
in
some
things
,
according
to
the
saying
of
the
Scripture
,
euery
man
is
a
lyar
.
Wherefore
the
whole
Church
militant
consisting
of
men
,
which
are
all
lyars
,
may
erre
all
togither
,
as
euery
part
thereof
,
although
neither
the
whole
Church
nor
any
true
member
thereof
be
voyd
of
God
his
spirite
.
2
Or
falsely
interprete
any
sentence
of
holy
Scripture
.
THis
gentle
offer
must
needes
be
taken
,
I
will
proue
vnto
you
,
that
the
church
of
Rome
,
hath
falsely
interpreted
diuers
sentences
of
scripture
,
and
therefore
by
that
which
she
hath
done
,
it
cannot
be
doubted
but
that
she
may
do
it
.
S.
Augustine
was
in
this
error
,
that
he
thought
Infantes
must
receiue
the
sacrament
of
the
body
and
bloude
of
Christ
,
vnder
paine
of
damnation
,
and
was
deceiued
by
false
interpretation
of
this
scripture
:
Except
ye
eate
the
fleshe
of
the
Sonne
of
man
and
drinke
his
bloude
&c.
Ioan.
6.
This
error
and
false
interpretation
,
he
affirmeth
to
be
common
to
all
the
Westerne
church
,
&
to
Pope
Innocent
him selfe
.
Contra
duas
epist.
Pelag.
ad
Bonifacium
lib.
2.
cap.
4.
&
contra
Iulianum
lib.
1.
cap.
2.
Furthermore
the
second
Councell
of
Nice
,
how
many
textes
of
scripture
doth
it
falsely
interprete
,
which
it
were
to
tedious
to
repete
,
yet
for
examples
sake
I
will
reherse
some
of
them
.
God
made
man
to
his
owne
image
Gen.
1.
therefore
we
must
haue
images
in
the
church
.
No
man
lighteth
a
candle
and
setteth
it
vnder
a
bushell
Math.
5.
therefore
images
must
be
set
vpon
the
altars
.
As
we
haue
heard
,
so
we
haue
seene
in
the
City
of
our
God
,
Psal.
48.
that
is
:
God
must
not
be
knowen
by
onely
hearing
of
his
worde
,
but
also
by
sight
of
images
.
If
these
be
not
true
interpretations
I
reporte
me
to
you
.
Beside
these
,
I
will
bring
you
a
sentence
of
holy
Scripture
,
not
onely
falsely
interpreted
in
sence
,
but
also
falsified
in
wordes
,
and
concerning
not
a
small
matter
,
but
euen
one
of
the
cheefe
articles
of
our
Faith.
It
is
written
in
the
10.
chapter
of
the
Gospell
after
S.
Iohn
the
29.
verse
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
.
My
Father
which
gaue
them
vnto
me
(
speaking
of
his
sheep
)
is
greater
than
all
.
This
sentence
,
hath
the
Councell
of
Laterane
,
holden
vnder
Pope
Innocent
the
3.
where
were
present
70.
Metropolitanes
,
400.
Bishops
,
12.
Abbates
,
and
800.
Priors
commentualles
in
all
1300.
Prelats
,
falsified
in
wordes
,
after
this
maner
,
Pater
quod
dedit
mihi
,
maius
est
omnibus
,
that
is
:
That
which
the
Father
hath
geuen
me
,
is
greater
than
all
.
This
sentence
they
alleage
,
to
proue
that
God
the
Father
begetting
his
Sonne
from
euerlasting
,
gaue
his
owne
substance
vnto
him
,
the
wordes
be
in
the
2.
Canon
.
Pater
enim
ab
aeterno
filium
generando
,
suam
substantiam
ei
dedit
,
iuxta
quod
ipse
testatur
:
Pater
quod
dedit
mihi
,
maius
est
omnibus
.
At
dici
non
potest
,
quod
partem
suae
substantiae
illi
dederit
,
&
partem
retinuerit
ipse
sibi
,
cum
substantia
Patris
indiuisibilis
sit
&c.
that
is
to
say
:
For
the
Father
,
begetting
his
sonne
,
from
euerlasting
,
gaue
him
his
owne
substance
,
according
as
he
himselfe
witnesseth
:
that
which
the
Father
gaue
me
,
is
greater
than
all
.
But
it
can
not
be
said
,
that
he
gaue
him
part
of
his
substance
,
and
kept
parte
vnto
him selfe
,
when
as
the
substance
of
the
Father
is
indiuisible
&c.
Goe
your
wayes
now
and
perswade
vs
,
that
your
church
can
not
interprete
any
sentence
of
the
scripture
,
falsely
,
when
the
Laterane
Councell
,
which
is
your
represented
church
hath
thus
both
falsefied
,
and
falsely
interpreted
,
this
scripture
.
Perswade
men
,
that
they
may
safely
leane
to
the
interpretation
of
your
church
,
when
among
a
thousand
and
three
hundred
Prelates
,
gathered
canonically
in
a
Councell
,
not
one
was
founde
that
coulde
espie
such
grosse
abusing
of
the
worde
of
God
,
but
let
it
passe
in
a
Canon
,
vnder
the
name
of
the
whole
Councell
.
Perswade
men
,
that
in
all
controuersies
,
&
condemning
of
errors
,
they
must
be
ruled
by
the
determination
of
your
Church
,
When
the
Fathers
of
the
Laterane
Councell
,
can
not
confute
the
error
of
Ioachim
Abbot
,
concerning
the
Diuinitie
of
Christ
,
but
by
falsefying
and
false
interpreting
of
scripture
.
These
few
examples
of
an
infinite
numbre
,
I
haue
set
forth
,
because
they
are
sufficient
,
both
to
satisfie
your
chalenge
,
and
to
perswade
the
simple
,
that
the
church
of
Rome
may
falsely
interprete
the
scripture
,
which
you
woulde
beare
them
in
hande
were
impossible
.
3
Or
induce
any
error
among
the
people
.
THe
true
and
onely
church
of
God
,
is
so
guided
by
God
his
spirite
and
direct●d
by
his
worde
that
she
can
not
induce
any
damnable
error
to
continue
.
Yet
,
as
it
is
declared
before
,
she
hath
no
such
priuilege
graunted
,
but
that
she
may
be
deceiued
,
in
some
thinges
:
for
her
knowledge
is
vnperfect
,
and
her
prophecying
is
vnperfect
.
1.
Cor.
13.
And
it
is
true
that
S.
Augustine
sayeth
:
euen
the
whole
church
is
taught
to
saye
:
Forgeue
vs
our
trespasses
.
And
if
generall
Councells
be
the
church
represented
(
as
you
Papistes
doe
teache
)
S.
Augustine
plainely
affirmeth
that
they
may
erre
:
De
Baptismo
contra
Donatistas
,
lib.
2.
cap.
2.
Quis
autem
nesciat
sanctam
scripturam
Canonicam
tam
veteris
quam
noui
Testamenti
&c.
And
who
knoweth
not
,
that
the
holy
Canonicall
scripture
,
as
well
of
the
olde
,
as
of
the
newe
Testament
,
is
conteined
within
her
certeine
boundes
:
and
that
it
is
so
preferred
,
before
all
later
writinges
of
byshops
,
that
of
it
,
no
man
may
in
any
wise
doubt
,
or
dispute
,
whether
it
be
true
,
or
whether
it
be
right
,
what
so
euer
is
knowen
to
be
written
therin
:
and
that
the
writings
of
bishops
,
which
haue
bene
written
,
or
are
now
in
writinge
,
maye
be
reprehended
,
if
they
haue
gonne
astraie
,
any
thing
from
the
trueth
,
both
by
the
saying
that
is
perhaps
more
wise
,
of
any
man
,
that
is
more
skilfull
in
that
matter
,
and
by
the
more
graue
authoritie
and
wisedom
of
other
better
learned
bishops
,
and
also
by
Councells
:
and
that
euen
those
Councells
which
are
gathered
in
euery
region
or
prouince
,
ought
to
geue
place
without
all
doubt
,
to
the
authoritie
of
the
generall
Councells
,
which
are
gathered
out
of
all
the
Christian
worlde
:
and
that
euen
the
very
generall
Councells
,
may
often
be
amended
,
the
former
by
the
later
,
when
as
by
any
triall
of
thinges
,
that
is
opened
,
which
before
was
shut
,
and
that
is
knowen
which
before
was
hidden
,
without
any
swelling
of
wicked
pride
,
without
any
stubbernesse
of
arrogance
,
without
any
contention
of
peuishe
enuie
:
with
holy
Humility
,
with
Catholike
peace
,
with
Christian
charity
.
Thus
farre
,
S.
Augustine
,
which
cleerely
affirmeth
,
that
generall
Councells
may
often
erre
,
which
maye
often
be
amended
,
but
that
the
authority
of
God
his
worde
,
is
to
be
preferred
before
the
writinges
of
all
Doctors
,
and
Decrees
of
all
Councells
,
and
that
it
onely
can
not
erre
.
The
Councell
of
Carthage
the
3.
ca.
23.
determined
,
that
all
prayers
at
the
altar
,
shoulde
be
directed
onely
to
the
Father
,
and
not
to
the
Sonne
,
or
the
holy
Ghost
,
whether
this
be
an
error
to
define
that
it
is
vnlawfull
to
pray
to
God
the
Sonne
,
and
God
the
holy
Ghost
,
let
euery
man
iudge
.
But
you
will
except
,
that
this
was
a
prouinciall
Synode
,
and
not
a
generall
Councell
.
But
I
aunswere
you
,
it
hath
the
authoritie
of
a
generall
Councell
,
because
it
was
confirmed
in
the
sixt
generall
Councell
holden
at
Constantinople
in
Trullo
.
And
as
for
the
Popish
church
,
that
it
maye
erre
,
what
neede
we
better
proofe
than
the
prayer
,
which
it
maketh
,
after
the
ending
of
euery
generall
Councell
,
Precamur
scilicet
vt
ignorantiae
parcas
&
errori
indulgeas
,
that
is
we
praye
truely
that
thou
wouldest
spare
our
ignorance
&
pardon
our
error
.
And
againe
,
Et
quia
conscientia
remordente
tabescimus
,
ne
aut
ignorantia
,
nos
traxerit
in
errorom
,
aut
praeceps
forsitan
voluntas
impulerit
a
Iustitia
declinare
,
ob
hoc
te
poscimus
,
te
rogamus
,
vt
si
quid
offensionis
in
hac
Concilij
celebritate
attraximus
,
condonare
,
&
remissibile
facere
digneris
.
that
is
:
And
because
we
are
greued
with
remorce
of
conscience
,
lest
either
ignorance
haue
drawen
vs
into
error
,
or
perhaps
rash
will
hath
driuen
vs
to
decline
from
Iustice
,
therefore
we
praye
thee
,
we
beseech
thee
,
that
if
we
haue
drawen
vnto
vs
any
offence
in
the
celebration
of
this
Councell
,
thou
wouldest
vouche
safe
to
pardon
,
and
to
make
it
remissible
&c.
If
it
be
impossible
for
the
generall
Councell
to
erre
,
what
neede
they
pray
to
God
to
pardon
their
error
,
and
when
their
owne
conscience
condemneth
them
and
compelleth
them
to
confesse
,
and
that
before
God
,
that
they
may
erre
,
what
impudence
is
it
in
any
man
,
to
contend
that
they
can
not
erre
?
Furthermore
the
second
Councell
of
Nice
,
determined
that
Angels
,
and
soules
of
men
had
bodies
,
were
visible
,
and
circumscriptible
,
and
therefore
might
be
painted
,
and
this
it
affirmeth
to
be
the
iudgement
of
the
Catholike
church
,
Con.
Nice
.
2.
Actione
5.
If
this
be
not
to
induce
an
error
,
to
make
men
beleue
that
Angells
and
spirites
haue
bodies
visible
and
circumscriptible
,
there
was
neuer
anye
error
sence
the
worlde
beganne
.
Finally
,
when
they
say
the
Pope
can
not
erre
,
they
acknowledge
that
such
generall
Councells
as
condemned
Popes
,
for
heretikes
,
did
erre
,
as
the
sixt
generall
Councell
of
Constantinople
in
Trullo
,
which
condemned
and
accursed
Pope
Honorius
for
an
heretike
,
Actione
13.
Euen
as
Pope
Leo
,
the
2.
did
also
,
as
appeareth
in
his
epistle
,
to
the
Emperour
Constantine
.
Also
the
Councell
of
Constance
did
erre
,
which
condemned
Pope
Iohn
the
23.
for
denying
the
immortality
of
the
soule
,
and
the
resurrection
of
the
body
.
Session
.
11.
which
Councell
,
Pope
Iohn
him selfe
affirmed
to
be
most
holy
,
and
that
it
coulde
not
erre
.
Session
.
12.
And
the
Councell
of
Basile
did
erre
,
which
deposed
Pope
Eugenius
,
the
4.
Session
.
34.
the
same
Councell
being
confirmed
by
Pope
Nicolas
the
5.
Session
43.
If
you
say
:
these
two
last
Councells
did
not
erre
,
in
condemning
and
deposing
these
Popes
:
Then
the
great
generall
,
and
OEcumenicall
Councell
of
Ferraria
,
and
Florence
,
did
erre
,
in
disallowing
the
determination
of
these
Councells
.
Thus
it
is
manifest
that
the
Romish
church
,
which
they
them selues
confesse
,
to
be
represented
in
a
generall
Councell
,
may
erre
,
which
hath
so
often
erred
.
And
if
it
may
erre
,
and
be
deceiued
it selfe
,
what
man
is
he
,
that
neede
to
doubt
:
Whether
it
maye
induce
any
error
among
the
people
.
4
Or
approue
any
vnprofitable
or
hurtefull
vsage
among
Christians
.
IF
the
church
had
not
approued
many
vnprofitable
and
hurtefull
vsages
,
among
the
people
in
S.
Augustines
time
,
what
neede
had
he
to
complaine
,
that
many
of
God
his
commaundements
,
were
litle
regarded
,
&
mans
presumptions
so
highely
esteemed
,
Sed
hoc
nimis
doleo
&c.
But
herewithall
I
am
to
much
greued
,
that
many
thinges
which
in
God
his
booke
are
most
holsomly
commanded
are
lesse
regarded
,
and
all
thinges
are
so
full
of
so
many
presumptions
,
that
he
is
more
greuousely
reproued
,
which
in
his
vtas
hath
touched
the
earth
,
with
his
bare
foote
,
that
he
that
hath
buried
his
minde
in
dronkennesse
.
Therefore
if
it
be
an
vnprofitable
and
hurtefull
vsage
,
to
preferre
mans
traditions
before
God
his
commaundementes
,
the
Church
in
S.
Augustines
time
approued
an
vnprofitable
and
hurtefull
vsage
.
Furthermore
,
if
the
Church
can
not
approue
an
vnprofitable
or
hurtefull
vsage
,
wherefore
are
so
many
ceremonies
,
as
were
approued
in
S.
Augustines
and
S.
Ambroses
times
,
abrogated
and
disanulled
,
either
because
they
were
vnprofitable
,
or
else
hurtful
.
Last
of
all
,
what
superstitious
vsages
,
doth
the
church
of
Rome
still
approue
?
euen
such
as
the
wiser
sort
of
Papistes
are
ashamed
of
.
5
Or
that
she
suffereth
any
man
,
damnably
abusing
her
religion
,
without
open
reprehension
thereof
,
proue
any
of
these
thinges
,
and
I
recant
.
THe
true
Church
of
Christ
,
in
such
places
as
she
is
,
suffereth
no
man
damnably
abusing
her
Religion
,
with
out
open
●eprehension
,
as
in
the
dayes
of
Waldo
,
Wickleffe
,
Husse
,
&c.
whereof
sufficient
mention
is
made
before
,
but
because
she
is
not
in
all
places
at
all
times
,
many
men
,
yea
whole
nations
,
may
damnably
erre
,
and
not
be
reprehended
of
her
,
As
all
the
Mahometistes
,
which
occupie
the
greatest
part
of
the
world
,
who
doth
,
or
hath
alwaies
openly
reprehended
them
.
And
the
Romish
Church
,
can
well
enough
abide
,
the
true
Religion
of
Christ
,
to
be
damnably
abused
,
not
onely
without
reprehension
,
but
also
with
allowing
:
For
when
the
Friars
,
Dominicanes
,
&
Franciscans
,
had
forged
a
newe
Gospell
,
out
of
the
doctrine
of
Ioa●himus
,
and
the
visions
of
Cyril
,
which
they
called
the
Gospell
of
the
holy
Ghost
,
the
Gospell
that
should
endure
hereafter
,
the
euerlasting
Gospell
:
which
diuilish
gospell
they
affirmed
to
be
so
much
more
perfect
,
then
the
Gospell
of
Christ
:
as
the
Sunne
is
more
perfect
then
the
Moone
,
&
a
kernell
of
a
nut
,
before
the
shell
:
yet
did
not
the
Church
of
Rome
,
once
reprehend
it
.
So
that
it
was
cultiued
55
,
yeares
,
and
at
length
set
forth
to
be
openly
expounded
in
the
Vniuersitie
of
Paris
,
Anno
Dom.
1255.
without
open
reprehension
of
any
,
but
such
as
were
counted
heretikes
for
their
labour
,
As
Gulielmus
de
S.
Amore
,
Gerardus
Sagurellus
,
&c.
And
finally
,
when
the
matter
was
brought
before
the
Pope
,
Anno
Dom.
1256.
by
Gulielmus
de
S.
Amore
,
and
other
sent
from
the
Vniuersitie
of
Paris
,
the
Pope
and
the
Cardinalls
,
tooke
o●der
that
it
shoulde
be
priuily
burned
,
and
not
openly
reprehended
,
for
shaming
their
orders
.
Mathaeus
Paris
.
Whereby
it
is
clearely
proued
,
that
the
Romish
Church
hath
suffered
wicked
men
,
damnably
to
abuse
Religion
,
without
open
or
priuie
reprehension
for
the
space
of
55.
yeares
,
and
at
length
without
open
reprehension
,
when
there
was
no
remedie
but
it
must
needes
be
reprehended
,
wherefore
if
there
be
any
grace
in
you
,
you
will
recant
.
The
28.
article
conteyneth
3.
demandes
.
1
If
vnitie
in
Faith
,
austeritie
of
life
,
sharpe
discipline
,
great
penance
,
much
fasting
,
large
almes
,
godly
deuotion
,
obedience
to
higher
powers
,
grauitie
and
constancie
in
all
cases
,
be
not
the
signes
of
the
true
Church
.
IF
you
aske
of
true
Faith
,
repentance
,
discipline
,
&c.
these
might
be
signes
of
the
true
Church
,
but
if
you
meane
vnitie
in
any
faith
,
&c
,
as
it
seemeth
by
your
wordes
,
the
Mahometistes
and
Turkes
,
are
the
true
Church
,
for
they
haue
vnitie
in
their
faith
,
austeritie
of
life
,
sharpe
discipline
,
fasting
,
almes
,
deuotion
,
obedience
,
grauitie
,
Constance
,
&c.
as
much
,
or
rather
more
then
the
popish
church
.
2
Or
be
not
more
in
our
Church
then
in
their
Congregation
,
I
recant
.
YOu
haue
not
vnitie
in
true
faith
:
for
you
knowe
not
what
it
meaneth
,
but
are
vtter
enemies
vnto
it
,
and
in
your
owne
principles
,
there
is
no
vnitie
,
whether
the
Pope
or
the
Councell
be
superior
,
&c.
you
may
,
as
all
hypocrites
,
pretende
austeritie
of
life
,
when
you
are
most
luxurious
riotors
,
as
the
world
knoweth
:
your
discipline
is
not
so
sharpe
,
but
money
wil
make
it
blunt
:
you
haue
great
penance
but
no
true
repentance
,
you
haue
much
abstinence
from
meates
,
which
is
the
doctrine
of
diuills
,
but
you
fast
as
litle
as
other
men
:
your
almes
are
large
but
without
faith
,
and
therefore
sinne
:
your
deuotion
is
blinde
,
and
not
godly
,
but
like
her
mother
Ignorance
:
you
are
disobedient
to
Christian
Magistrates
,
submitting
your selues
to
Antichrist
:
your
grauitie
and
constancie
in
all
cases
,
is
better
commended
of
your self
,
then
knowne
of
other
men
:
Wherefore
being
voyde
euen
of
these
,
which
you
make
the
signes
of
the
true
Church
,
you
are
none
of
the
true
Church
,
except
you
recant
.
3
But
if
discorde
in
religion
,
licentiousnes
in
lyuing
,
contempt
of
Discipline
,
reiecting
of
penance
,
lothesomnesse
of
fasting
,
lacke
of
zeale
and
deuotion
,
disobedience
to
Magistrates
,
sacriledge
,
apostacie
,
breach
of
vowes
,
vnlawfull
lustes
,
wantonnesse
in
all
life
and
maners
,
if
these
thinges
,
I
say
,
agree
not
better
to
the
Protestants
,
than
the
Catholikes
,
or
if
these
be
not
the
plaine
signes
and
fructes
of
a
false
church
,
and
doctrine
,
I
recant
.
WE
acknowledge
that
in
the
outward
face
of
our
church
,
be
many
hypocrites
,
chargeable
with
these
crimes
that
you
speake
of
,
and
we
yelde
our selues
guiltie
before
God
of
greuous
offences
,
that
our
life
is
not
aunswerable
vnto
our
doctrine
:
Neuerthelesse
we
doubt
not
,
but
God
for
Christ
his
sake
,
will
haue
mercy
vpon
vs
.
But
if
in
life
and
conuersation
we
be
compared
with
you
Papistes
,
euen
the
cheefest
of
your
church
,
as
Popes
,
Cardinalls
,
Byshoppes
,
Monkes
,
&c.
We
dare
approue
our
life
to
be
honester
both
before
God
and
men
.
You
shall
neuer
be
able
to
charge
vs
with
such
ryot
,
whoredome
,
adulterie
,
incest
,
sodomitry
,
bestiality
,
murther
,
poysoning
,
necromancie
,
apostasie
,
blasphemie
,
&c.
as
both
the
worlde
seeth
to
ouerflowe
in
your
Prelates
at
this
daye
,
and
we
are
able
to
bring
forth
of
your
owne
Cronicles
and
Hystories
,
to
haue
ben
committed
in
times
past
:
wherefore
,
for
very
shame
,
leaue
of
this
comparison
.
We
meinteine
no
stewes
,
neither
of
males
nor
females
,
we
set
forth
no
bookes
in
commendation
of
Sodomitry
,
we
exact
no
tribute
of
Cour●isans
,
to
kepe
open
bawdrie
,
we
priuiledge
no
writinges
that
teache
men
to
committe
vylanie
,
worthy
of
a
thousand
deathes
.
Therefore
be
not
so
impudent
,
to
charge
vs
with
these
crimes
aboue
the
Papistes
,
but
rather
forsake
that
filthie
whore
,
the
mother
of
all
fornication
,
and
recant
.
The
29.
article
conteyneth
8.
demandes
.
1
Let
any
Protestant
in
the
worlde
,
proue
vnto
me
,
that
their
church
coulde
rightly
be
called
Catholike
,
which
was
so
particular
,
that
no
man
aliue
coulde
name
a
place
where
any
such
church
was
.
WHy
might
not
our
Church
,
when
it
was
most
hidden
,
be
as
rightly
called
Catholike
,
as
the
Church
of
the
Apostles
,
when
it
was
so
particular
,
that
it
was
conteined
in
the
narrow
bondes
of
Iury
:
for
it
is
not
called
Catholike
,
because
it
shoulde
be
euery
where
,
for
that
it
neuer
was
nor
shal
be
:
But
because
that
where
so
euer
it
be
,
in
partes
,
it
is
one
body
of
Christ
.
The
Popish
church
is
not
in
euery
parte
of
the
worlde
:
For
Mahomets
sect
is
in
the
greatest
parte
.
Many
cuntries
are
Idolaters
and
the
most
parte
of
them
that
professe
the
name
of
Christ
,
are
not
in
the
felowship
of
the
Popish
church
:
And
whereas
you
saye
:
that
no
man
aliue
coulde
name
the
place
where
it
was
,
you
make
an
impudent
lye
:
For
although
it
were
vnknowen
,
to
the
Papistes
,
and
enemies
thereof
,
yet
was
it
knowen
to
the
true
members
therof
.
It
was
in
Italie
,
when
Marsilius
of
Padua
,
preached
:
in
France
,
when
Waldo
preached
at
Lyons
,
and
there
about
.
In
England
,
when
Wickliffe
taught
:
in
Bohemia
,
when
Iohn
Hus
,
and
Ieronyme
of
Prage
did
florishe
.
2
Or
that
it
might
be
called
holy
,
which
neuer
had
Baptisme
,
or
other
sacramentes
,
to
sanctifie
any
of
her
followers
withall
.
IT
had
the
spirite
of
God
to
sanctifie
the
true
members
of
it
,
and
it
had
sacramentes
to
testifie
the
same
:
Also
did
not
the
Bohemians
baptise
:
Were
not
pauperes
de
Lugduno
baptised
?
&c.
But
if
you
count
their
Baptisme
no
Baptisme
,
why
did
you
not
rebaptize
in
Queene
Maries
time
,
all
those
that
were
baptized
by
our
Church
in
King
Edwards
time
?
3
Or
that
it
should
be
one
,
which
as
soone
as
it
grew
vp
in
the
world
,
was
diuided
into
so
many
sundry
sectes
.
NOne
of
vs
will
graunt
you
,
that
our
Church
began
first
to
grow
,
when
it
was
last
brought
to
light
,
and
knowledge
of
the
world
:
for
it
hath
continued
euen
since
Christ
.
But
if
there
arose
,
or
were
renewed
many
heresies
,
with
it
,
that
is
no
new
matter
,
but
an
olde
practise
of
the
deuill
.
For
as
soone
as
the
Church
of
Christ
beganne
to
grow
vp
after
his
ascension
,
euen
in
the
Apostles
time
,
there
were
many
sectes
and
heresies
,
As
the
Iewes
that
mainteyned
the
lawe
,
they
that
denyed
the
Resurrection
among
the
Corinthians
Hymenaeus
and
Philetus
,
Simon
Magus
,
Cerinthus
,
Ebion
,
Marcion
,
Basilides
,
Valentinus
,
Carpocrates
,
&c.
So
that
there
were
many
more
heresies
,
at
the
first
preaching
of
the
Gospell
,
in
,
and
immediatly
after
,
the
Apostles
time
,
then
at
the
last
restoring
of
the
publike
preaching
therof
vnto
the
worlde
in
our
dayes
:
And
yet
the
Apostolike
Church
was
one
Church
,
and
so
is
ours
at
this
day
one
and
the
same
.
4
Or
that
it
might
be
called
Apostolike
,
which
could
neuer
count
by
orderly
succssion
from
any
Apostle
,
or
Apostolike
man
.
YOu
are
neuer
able
to
answere
the
arguments
that
are
brought
to
proue
that
Peter
was
neuer
Bishoppe
at
Rome
.
And
then
where
is
all
your
braggs
of
Apostolike
sea
,
and
succession
,
&c.
But
be
it
that
Peter
was
there
,
except
you
proue
succession
of
doctrine
and
faith
as
wel
as
succession
of
men
,
your
succession
is
not
worth
a
straw
.
And
our
Church
,
which
holdeth
all
the
doctrine
of
the
Apostles
,
and
none
other
but
the
doctrine
of
the
Apostles
,
shall
be
truely
called
,
and
founde
,
the
Apostolike
Church
,
when
your
with
all
her
succession
of
Antichristes
whore
,
whoremongers
,
heretikes
,
Sodomites
,
blasphemers
,
coniurers
,
&c.
sha
be
Apostaticall
,
rather
than
Apostolicall
.
5
Or
the
secret
,
base
,
contemptible
,
defaced
,
and
disordered
Congregation
,
was
euer
of
that
maiestie
,
that
it
might
require
the
obedience
of
all
Nations
.
HOw
base
,
and
contemptible
soeuer
it
be
,
in
the
eyes
of
the
wicked
despisers
of
it
:
yet
did
it
not
only
require
,
but
also
subdue
all
nations
to
the
obedience
of
the
Faith
,
so
many
as
were
euer
subdued
,
in
the
dayes
of
the
first
Christian
Emperors
,
and
before
.
And
sence
,
when
it
was
most
defaced
by
the
tyrannie
of
Antichrist
,
it
was
of
such
maiestie
,
that
it
both
required
and
obteined
the
obedience
of
the
realme
of
Bohemia
,
and
in
processe
of
time
,
hath
obteined
the
obedience
of
almost
all
the
nations
of
Europe
.
If
the
churche
of
Rome
reteine
the
like
maiestie
,
why
doth
it
not
now
,
requier
the
like
obedience
of
all
nations
,
both
Christians
and
Turkes
.
you
will
saye
:
It
requireth
,
but
it
can
not
obteine
.
Euen
so
,
I
aunswere
of
our
Church
,
it
hath
alwayes
bene
worthy
to
requier
:
but
it
hath
not
pleased
God
,
that
it
shoulde
alwaies
obteine
.
6
Or
that
it
was
euer
able
to
gather
generall
Councels
.
THe
foure
best
generall
Councells
were
gathered
by
our
Church
,
and
the
Emperors
,
that
were
defenders
of
the
same
,
and
not
by
the
byshops
of
Rome
.
Neither
were
they
Presidentes
in
them
,
as
it
is
manifest
,
that
other
men
were
Authors
of
the
Canons
,
or
distinctions
:
As
of
the
Nicene
,
Alexander
Bishop
of
Constantinople
of
the
Constantinopolitane
.
Nectarius
byshop
of
the
Ephesine
.
Cyrillus
byshop
of
Alexandria
of
the
Chalcedonense
.
Anatolius
of
Constantinople
&c.
and
in
other
generall
Councells
where
the
bishop
of
Rome
was
president
,
I
aunswere
as
Iohn
Patriarche
of
Antioche
did
,
in
the
Councell
of
Basile
,
his
presidence
was
:
Honoraria
ad
beneplacitum
Concilij
eis
data
:
non
authoritatiua
,
nisi
ex
concessione
aut
permissione
habente
vim
concessionis
aut
ex
tolerantia
,
that
is
:
For
honor
sake
graunted
to
them
so
long
as
it
shoulde
please
the
Councell
,
and
not
of
authority
but
either
by
graunt
or
permission
being
of
the
force
of
a
graunt
or
els
of
sufferance
.
And
I
conclude
as
he
doth
,
the
Pope
was
neuer
President
either
of
honor
,
or
of
authority
,
but
by
the
graunt
or
permission
of
the
Councell
.
And
how
is
the
Popish
church
able
to
gather
general
Councells
at
this
daye
?
who
will
come
at
her
calling
?
Except
a
few
Spaniardes
,
and
a
ioly
company
of
buckram
bishops
of
Italie
?
generall
Councells
of
all
the
worlde
,
can
neuer
be
gathered
,
but
either
when
there
is
a
Monarchie
,
or
els
(
which
is
not
to
be
looked
for
)
that
all
the
Princes
of
the
worlde
,
will
consent
together
.
7
Or
exercise
Discipline
.
BEcause
this
demande
hath
bene
aunswered
so
often
before
,
I
will
saye
the
lesse
nowe
.
The
free
course
of
discipline
,
in
time
of
persecution
may
be
hindred
:
As
it
was
in
S.
Cyprians
time
,
when
the
members
of
the
Church
be
dispersed
:
but
the
power
of
discipline
,
hath
alwayes
remained
,
and
when
occasion
serued
,
bene
executed
:
As
the
Bohemians
,
excommunicated
the
Adamites
,
and
the
ciuill
Magistrates
punished
them
by
the
sworde
.
8
Or
that
these
names
,
proper
by
scripture
and
Doctors
of
the
true
Church
,
coulde
be
euer
chalenged
,
by
any
right
to
their
saide
Congregation
.
AS
many
of
these
names
as
are
proper
to
the
Church
by
scripture
,
or
Doctors
agreeing
,
with
scripture
,
haue
bene
alwayes
iustly
chalenged
of
right
to
perteine
to
our
Church
and
Congregation
.
I
meane
these
:
1
Corpus
Christi
.
OVr
Church
doth
rightly
chalenge
,
to
be
the
body
of
Christ
,
which
acknowledgeth
Christ
to
be
her
only
head
,
Sauiour
,
Redeemer
,
Priest
,
King
,
Intercessor
.
&c.
The
Popishe
church
can
not
chalenge
this
name
,
because
she
doth
not
acknowledge
Christ
to
be
theese
only
and
wholly
.
2
Sponsa
Christi
.
THe
spouse
of
Christ
,
heareth
the
voice
of
Christ
,
and
is
ruled
thereby
,
so
doth
our
Church
,
therefore
she
is
spouse
of
Christ
.
But
the
Romish
church
goeth
a
whoringe
after
her
owne
inuentions
,
committeth
grosse
idolatry
,
and
will
in
no
wise
be
ruled
only
by
the
voice
of
Christ
,
there
she
is
not
the
spouse
of
Christ
.
3
Vencidilecta
Christo.
HOwe
tenderly
Christ
loueth
his
Church
,
the
true
members
thereof
,
which
haue
receiued
the
first
frutes
of
his
spirit
,
do
better
vnderstand
in
hart
than
can
be
expressed
with
words
,
&
howe
he
abhorreth
the
whore
of
Babylon
the
Romishe
Synagoge
,
the
Scripture
doth
plentifully
declare
.
4
Columba
speciosa
.
OVr
Church
,
expressing
the
simplicitie
of
a
fayer
doue
,
may
iustly
chalenge
this
name
:
But
the
Babylonicall
Strompet
your
church
,
in
crafte
and
subtilitie
,
is
more
like
a
foxe
than
a
doue
.
5
Domus
Dei.
THe
true
Church
,
in
which
we
are
,
is
the
house
or
familie
of
God
,
which
he
gouerneth
by
his
stewardes
,
the
sincere
preachers
of
his
word
.
The
popish
church
is
the
Synagoge
of
Satan
,
where
the
preaching
of
God
his
word
is
despised
,
and
the
word
it selfe
,
made
subiect
to
mens
determinations
and
authorities
.
6
Columna
veritatis
.
SAinct
Paule
by
this
title
doth
admonish
Pastors
,
and
Preachers
,
how
great
a
burthen
and
charge
they
susteyne
,
that
the
truth
of
the
Gospell
can
not
be
continued
in
the
world
,
but
by
their
ministerie
in
the
church
of
God
,
which
is
the
piller
and
stay
of
truth
,
this
their
duety
true
preachers
considering
,
are
diligent
in
their
calling
to
set
forth
the
Gospell
and
to
preach
the
truth
.
But
the
popish
church
,
which
is
not
the
vpholder
,
and
mainteyner
,
but
the
ouerthrower
&
oppressor
of
the
truth
,
compelling
it
to
giue
place
to
falshood
and
error
,
can
by
no
equitie
chalenge
this
name
,
to
be
called
the
piller
and
stay
of
truth
,
but
rather
of
falshood
and
lyes
.
7
Ciuitas
Dei.
OVr
Church
is
the
citie
of
God
,
builded
vpon
the
foundations
of
the
Patriarkes
,
Prophets
,
and
Apostles
,
Iesus
Christ
being
the
head
corner
stone
:
ruled
by
the
lawes
of
God
onely
,
reteyning
that
forme
of
regiment
and
common
wealth
,
that
Christ
him selfe
hath
prescribed
.
The
Church
of
Antichrist
,
is
founded
vppon
seuen
hilles
,
Apoc.
17.
vpon
the
traditions
,
dreames
,
phantasies
,
and
deuises
of
men
,
refuseth
to
be
ruled
onely
by
the
lawes
of
God
,
hath
cleane
altered
and
changed
the
forme
of
regiment
prescribed
by
God
,
&
set
vp
an
other
,
full
of
Antichristian
pride
,
crueltie
,
and
tyrannie
.
Therefore
in
no
wise
may
be
called
the
citie
of
God
,
But
Babylon
the
mother
of
fornication
,
Sodoma
and
Egypt
,
where
our
Lord
is
daily
crucified
in
his
members
.
8
Ciuitas
supra
montem
posita
.
THis
saying
of
our
Sauiour
Christ
in
the
5.
of
Mathew
,
is
not
properly
meant
of
the
Church
,
but
of
the
Apostles
&
their
successors
the
ministers
of
the
Church
,
euen
as
these
sayinges
:
You
are
the
salte
of
the
earth
,
you
are
the
light
of
the
worlde
,
A
citie
builded
vppon
an
hill
can
not
be
hidden
,
neither
is
a
candle
lighted
to
be
set
vnder
a
bushell
.
By
which
wordes
,
he
teacheth
them
aboue
all
other
men
,
to
looke
diligently
to
their
life
and
conuersation
:
for
as
they
excell
in
place
and
dignitie
,
so
the
eyes
of
all
men
are
set
vppon
them
.
As
a
citie
builded
vppon
an
hill
,
must
needes
be
seene
of
all
them
that
come
neare
it
,
so
they
being
placed
in
so
high
an
office
and
dignitie
shall
be
noted
and
marked
aboue
all
other
men
.
As
a
candle
is
not
lighted
but
to
be
set
on
a
candlesticke
&
to
giue
light
vnto
all
them
that
come
into
the
house
,
euen
so
a
Minister
and
Preacher
of
God
his
word
is
not
ordeyned
for
any
other
ende
but
that
he
should
shine
before
men
in
true
doctrine
and
good
maners
.
Hereby
it
appeareth
how
fondly
some
Papists
would
seeme
to
proue
out
of
this
place
that
the
Church
must
alwayes
be
visible
,
when
the
wordes
are
not
applyed
to
the
Church
,
but
to
the
ministers
thereof
,
I
know
some
of
the
doctors
expound
this
place
otherwise
,
but
the
context
of
the
wordes
doth
plainely
confute
their
error
.
9
Hortus
conclusus
.
AS
a
garden
or
orchard
walled
in
or
inclosed
with
hedges
,
is
more
estemed
of
the
owner
,
than
great
broad
fieldes
,
and
the
trees
and
flowers
that
growe
therein
are
preserued
and
kept
more
safely
,
then
such
as
are
wilde
and
grow
abroad
,
right
so
the
Church
of
Christ
seuered
from
the
rest
of
the
world
,
though
it
be
small
in
compasse
,
yet
is
it
more
estemed
of
him
then
all
the
world
beside
.
But
the
Church
of
Rome
,
which
will
not
be
enclosed
with
the
walls
or
hedges
of
God
his
word
,
but
wandreth
at
large
after
her
owne
inuentions
,
can
not
be
called
the
inclosed
garden
of
Christ
.
10
Fons
signatus
,
THe
true
Church
of
Christ
is
also
compared
to
a
spring
or
founteine
,
which
is
shutte
in
or
sealed
vppe
from
the
prophane
waters
of
worldly
vanities
,
ministring
the
water
of
life
to
all
the
children
of
God
.
But
as
for
the
popish
church
,
which
ishueth
out
of
the
bottomles
lake
,
is
a
stincking
puddle
of
all
false
doctrine
and
heresie
,
whereof
the
whore
beareth
a
cupp
full
.
Apoc.
17.
out
of
which
all
nations
haue
dronk
,
Apoc.
18.
So
farre
is
it
,
that
she
should
be
a
well
,
sealed
vp
by
Christ
.
11
Sponsa
Agni
.
THe
description
of
the
Spouse
of
the
Lambe
,
set
forth
in
S.
Iohns
Reuelation
,
doth
in
all
pointes
most
aptly
agree
vnto
our
holy
Church
and
congregation
.
But
the
popish
church
,
which
is
not
content
to
be
clothed
in
that
white
shining
silke
,
which
is
the
Iustification
of
Saincts
made
white
in
the
blood
of
the
Lambe
,
but
with
the
filthy
ragges
of
mans
righteousnes
,
Esay
64.
is
no
Spouse
of
Christ
,
but
the
darling
of
the
deuill
.
12
Mulier
amicta
Sole
.
NO
place
in
all
the
scripture
doth
more
plainely
set
forth
the
estate
of
our
Church
than
this
12.
of
the
Apocalyps
.
She
is
clothed
with
the
sunne
of
righteousnesse
Iesus
Christ
,
which
is
her
bewtie
.
She
treadeth
vnder
her
feete
,
the
Moone
of
mutabilitie
,
changeablenesse
,
and
inconstancie
,
she
is
crowned
with
12.
starres
,
which
is
the
doctrine
of
the
12.
Apostles
,
the
worde
of
God
.
She
is
alwaies
fruitefull
,
and
persecuted
by
the
deuill
and
his
members
,
but
yet
by
Christ
defended
,
protected
,
and
prouided
for
in
all
daungers
and
aduersities
.
But
the
church
of
Rome
,
is
that
whore
of
Babylon
clothed
in
purple
and
scarlet
,
golde
,
precious
stones
,
and
perles
,
described
Apoc.
17.
sitting
vpon
the
beast
with
seuen
heades
,
which
are
the
seuen
hilles
,
and
is
the
great
cytie
that
had
dominion
ouer
the
kinges
of
the
earth
.
13
Habitatio
fratrum
in
vnum
.
ALthough
this
saying
be
not
proper
nor
peculiar
vnto
the
Church
onely
,
but
common
to
euery
societie
and
fellowship
of
men
that
continue
in
godly
vnity
,
yet
doth
it
most
aptly
agree
vnto
our
Church
,
which
holdeth
one
vnity
of
doctrine
,
faith
,
and
religion
of
Christ
.
But
the
Popish
church
how
so
euer
it
bragge
of
vnity
,
because
their
agreement
is
not
in
verity
,
can
not
be
that
cohabitation
of
brethren
,
which
the
Psalmist
doth
so
highely
commende
.
14
Mons
Dei
mons
pinguis
.
THe
hill
which
Dauid
so
extolleth
Psal.
68.
is
the
mount
Zyon
,
which
though
it
be
small
,
yet
it
excelleth
the
high
and
frutefull
hill
of
Basan
,
because
God
had
chosen
it
to
place
his
tabernacle
therupon
:
euen
so
the
church
of
Christ
,
though
it
surmount
not
ouer
kingdomes
in
worldly
dignities
and
commodities
,
yet
to
such
as
Dauid
was
,
the
litle
hill
of
Zyon
is
more
worth
,
than
all
the
seuen
hilles
of
Rome
.
15
Sacra
anchora
.
IN
all
the
Scripture
the
Church
is
not
compared
to
an
holy
Anchore
,
but
in
the
sixt
to
the
Hebrues
Fayth
in
God
his
promises
,
is
compared
vnto
a
sure
&
stedfast
Anchore
of
our
soules
,
vpon
which
Faith
seeing
our
Church
is
builded
we
may
truely
say
that
in
our
Church
only
is
this
sure
anchore
,
which
the
popish
church
doth
so
much
despise
that
she
counted
it
heresie
for
vs
to
flie
vnto
Fayth
,
tanquam
ad
sacram
anchoram
,
that
is
:
As
to
our
only
sure
refuge
.
16
Vinea
Domini
.
THe
Vineyard
of
the
Lorde
is
of
his
owne
plantinge
,
dressed
&
tilled
by
such
husbandmen
,
as
he
hath
placed
in
it
,
which
will
yeelde
him
frute
in
time
conuenient
.
This
agreeth
aptly
vnto
our
Church
,
which
alloweth
no
plant
,
but
such
as
is
planted
by
our
heauenly
Father
.
This
Vineyarde
can
not
the
popish
church
be
compted
,
which
plucketh
vppe
the
vines
planted
by
God
,
and
in
the
steede
of
them
setteth
thornes
and
thistles
after
the
deuises
of
men
.
17
Terra
viuentium
.
THe
land
of
the
lyuing
in
scripture
signifieth
this
present
life
,
as
:
I
trusted
to
see
the
goodnesse
of
the
Lorde
in
the
lande
of
the
lyuing
.
that
is
:
Although
I
was
neare
death
,
yet
I
beleued
that
God
woulde
preserue
me
in
this
life
Psal.
27.
And
vnto
Doeg
,
he
sayeth
:
Psal.
52.
God
shall
destroy
thy
roote
out
of
the
lande
of
the
lyuing
.
that
is
:
Out
of
this
life
.
Also
Ezechias
,
in
his
psalme
.
Esay
.
38.
I
shall
not
see
the
Lorde
,
euen
the
Lorde
in
the
lande
of
the
lyuing
.
that
is
:
I
shall
no
more
praise
God
in
his
temple
here
in
this
life
.
And
when
you
shall
bring
forth
a
place
of
scripture
where
it
is
proprely
applied
vnto
the
church
,
it
shal
be
an
easie
matter
to
proue
that
we
onely
are
the
liuely
members
of
Christ
,
which
abide
in
his
body
receuing
all
benefites
of
life
from
him
which
is
our
heade
:
And
easie
it
wil
be
to
proue
that
you
are
the
lande
of
the
deade
men
,
which
are
strangers
from
the
life
of
God
Ephes.
4.
which
are
aliue
in
this
worlde
and
not
deade
vnto
Christ
.
18
Regina
in
vestitu
de
aurato
circundata
varietatibus
.
ALthough
this
saying
alleaged
out
of
the
45.
Psalme
,
be
figuratiuely
ment
of
the
church
,
as
it
is
literaly
spoken
of
Pharaos
doughter
whom
Solomon
maried
:
yet
being
alleaged
not
after
the
trueth
of
the
Hebrue
but
after
the
error
of
the
olde
translation
,
I
will
not
interprete
it
contrarie
to
my
conscience
(
as
S.
Ieronym
●ayeth
)
according
to
that
corrupt
version
but
according
to
the
trueth
of
the
text
,
which
is
:
The
Queene
in
a
garment
of
golde
of
Ophir
,
As
for
compassing
with
varieties
,
it
is
not
in
the
text
.
By
this
figure
the
spirituall
magnificence
of
the
church
of
Christ
gathered
of
the
Gentiles
is
set
forth
vnto
vs
,
and
therefore
let
not
the
Papistes
dreame
that
material
golde
is
the
ornament
of
Christ
his
spouse
,
but
as
it
is
before
sayed
,
of
the
whore
of
Babylon
.
19
Ecclesia
magna
.
20
Populus
grauis
.
DAuid
in
the
35.
Psalme
promiseth
that
he
will
geue
thankes
vnto
God
after
his
deliuerance
,
in
a
great
companie
and
solemne
assemblie
of
people
,
such
as
was
wont
to
come
together
at
the
holy
meetings
in
the
Sanctuarie
.
This
is
the
true
and
the
simple
meaning
of
this
text
.
And
it
were
to
violent
an
interpretation
to
inforce
it
to
be
a
prophesie
of
the
church
of
Christ
,
although
it
be
true
that
the
church
is
a
great
congregation
and
a
mighty
people
,
yet
remembring
therewith
that
in
comparizon
of
all
the
worlde
it
is
as
Christ
him selfe
calleth
it
:
A
litle
Flocke
.
21
Archa
Noe.
IN
the
Arch
of
Noe
,
as
S.
Peter
testifieth
1.
Pet.
3.
but
a
fewe
,
namely
8.
soules
were
saued
in
the
water
,
euen
as
many
as
were
obedient
vnto
the
voice
of
God
,
the
whole
worlde
beside
were
drowned
.
Wherefore
how
fewe
soeuer
we
be
:
As
the
Papistes
say
we
are
not
many
,
so
long
as
we
obey
the
voice
of
God
,
we
doubt
not
but
we
shal
be
saued
in
the
Arch.
And
the
Papistes
with
all
their
vniuersality
and
multitude
,
despising
the
lawe
of
God
,
shall
perishe
with
the
wicked
worlde
.
22
Tabernaculum
altissimi
.
THe
old
Tabernaecle
was
a
figure
of
the
true
Church
,
and
we
know
that
none
shall
dwell
therein
but
such
as
be
described
in
the
Psal.
15.
Therefore
let
the
Papistes
bragge
as
long
as
they
list
of
the
Tabernacle
of
the
highest
,
yet
shall
they
not
dwell
there
,
neither
shall
they
rest
in
his
holy
hill
,
because
they
be
not
indued
with
such
vertues
,
springing
of
true
,
and
a
liuely
faith
:
As
in
that
Psalme
be
set
forth
.
23
Ager
&
area
Dei.
THe
church
is
the
feelde
and
flower
of
God
,
in
his
feelde
he
soweth
none
but
good
seede
,
&
the
chaffe
shal
be
purged
from
his
flower
.
The
Papistes
are
some
of
these
tares
,
whome
the
enuious
man
hath
sowed
while
men
were
a
sleepe
,
and
the
chaffe
,
which
after
it
be
purged
from
the
corne
together
with
the
tares
shal
be
burned
in
the
vnquencheable
fire
.
24
Mater
fidelium
.
IErusalem
that
is
from
aboue
is
free
,
which
is
the
mother
of
vs
all
,
which
embrace
Iesus
Christ
as
our
onely
Redemer
from
the
bondage
and
curse
of
the
lawe
.
As
for
that
steppe
mother
of
Rome
which
bringeth
men
into
captiuitie
through
ceremonies
and
traditions
of
men
:
Begetteth
vnto
bondage
as
Agar
did
,
and
is
become
the
mother
,
not
of
the
faithfull
,
but
of
abhominable
fornication
Apocalip.
17.
25
Nutrix
Christianorum
.
THe
church
of
Christ
is
the
Nurse
of
Christians
,
which
bringeth
them
vp
and
feedeth
them
first
with
milke
,
and
afterwarde
with
stronger
meates
according
as
they
are
able
to
receue
it
1.
Cor.
3.
Heb.
6.
But
Rome
,
which
feedeth
her
babes
with
poyson
of
mans
traditions
in
steede
of
the
milke
of
God
his
word
,
&
will
rather
see
them
famish
than
they
shoulde
taste
of
God
his
worde
,
maye
well
be
a
nurse
of
Antichristians
,
but
neuer
did
good
vnto
Christians
.
26
Ecclesia
orthodoxa
.
TRue
opinions
are
confirmed
out
of
the
worde
of
trueth
,
wherefore
our
church
which
holdeth
no
doctrine
,
but
such
as
is
tried
by
the
worde
of
truth
most
truly
may
be
called
the
true
beleuing
church
.
Contrarywise
,
the
Popish
church
which
so
manifestly
dissenteth
from
the
worde
of
trueth
that
she
dare
not
be
iudged
thereby
,
but
most
blasphemously
submitteth
the
same
to
her
corrupt
and
false
iudgement
,
maye
iustly
be
called
a
false
beleeuing
church
.
27
Vna
,
Sancta
,
Catholica
.
28
Apostolica
.
THis
hath
bene
often
proued
before
:
And
namely
in
the
first
,
second
,
third
,
and
fourth
demandes
of
this
last
Article
.
29
Vxor
de
latere
Christi
sicut
Eua
de
latere
Adam
.
AS
S.
Augustine
sayeth
:
The
church
of
Christ
is
taken
out
of
his
side
:
as
Eue
was
out
of
Adams
side
,
which
so
long
as
she
obeyeth
the
voice
of
her
●usbande
,
is
not
deceiued
by
the
serpent
:
But
if
she
be
absent
from
him
,
that
she
be
not
instructed
by
him
,
she
is
deceiued
by
heretikes
Augusti
.
De
Genes.
contra
Manichaeos
libro
.
2.
cap.
24.
&
26.
by
which
place
of
Augustine
it
is
proued
that
the
Church
may
erre
,
if
she
be
not
ruled
by
the
worde
of
God
.
30
Domus
Pacis
.
THe
church
may
be
called
the
house
of
Peace
,
because
there
is
in
it
Peace
and
agreement
in
the
cheefest
Articles
of
the
Faith
,
or
because
in
it
is
taught
vs
the
Peace
and
reconciliation
wrought
by
Christ
,
whereby
we
knowing
that
we
are
iustified
by
faith
,
haue
peace
with
God
.
Rom.
5.
But
neither
of
these
Peaces
are
in
the
church
of
Rome
:
for
there
is
dissention
in
doctrine
and
their
doctrine
dissenteth
from
the
truth
:
as
for
the
peace
of
conscience
is
altogether
vnknowen
vnto
Papistes
,
euen
as
the
iustification
of
Faith
,
by
which
onely
it
is
obteined
.
31
Domus
Refugij
.
THe
house
of
Refuge
or
defence
may
also
be
applied
to
the
Church
,
out
of
which
is
no
saluation
:
And
in
whose
bosome
it
becommeth
euery
man
to
rest
,
which
shall
looke
for
the
refuge
and
defence
of
God
.
But
God
forbidde
that
any
man
should
seeke
for
refuge
or
helpe
at
your
church
,
which
must
be
ouerthrowen
with
such
violence
as
a
great
mylstone
that
is
cast
into
the
Sea
,
and
shal
be
founde
no
more
Apoc.
18.
32
Domus
Veritatis
.
AS
our
church
is
the
piller
and
staie
of
trueth
,
so
is
she
also
the
house
of
Trueth
,
which
knoweth
nothing
but
him
that
is
the
Trueth
it selfe
Iesus
Christ
and
his
most
holy
Scripture
:
In
which
this
trueth
is
signed
and
testified
.
But
your
Synagoge
is
the
house
of
lyes
,
where
beside
mens
doctrines
and
traditions
which
are
nothing
but
lyes
,
there
be
also
leaden
legendes
of
lyes
,
Promptuaries
of
lyes
,
Festiuals
of
lyes
,
and
other
infinite
bookes
of
lyes
.
33
Societas
Sanctorum
.
HOw
shoulde
not
our
Church
be
the
societie
and
fellowship
of
Sainctes
,
which
is
sanctified
and
purged
by
the
bloode
of
Christ
,
which
hath
receiued
the
spirite
of
sanctification
,
by
which
we
crie
:
Abba
,
Father
,
which
is
guided
and
gouerned
by
the
most
sacred
and
holy
worde
of
God
.
And
how
can
the
Popish
church
be
the
fellowship
of
Sainctes
,
when
she
refuseth
the
sanctification
of
Christ
his
one
oblation
and
sacrifice
,
as
sufficient
to
make
them
perfect
,
which
scorneth
at
the
spirite
of
sanctification
,
which
can
abide
any
thing
,
rather
than
to
be
directed
onely
by
God
his
holy
worde
:
Finally
which
acknowledgeth
no
sainctes
,
but
such
as
the
most
vnholy
Pope
,
for
money
doth
canonize
and
make
sainctes
.
Proue
vnto
me
therefore
that
these
excellent
and
propre
callinges
,
can
agree
to
any
disordered
companie
or
Congregation
,
or
to
any
vnknowen
society
of
men
:
but
onely
to
the
true
Church
of
Christ
spred
throughout
the
whole
worlde
by
Christes
his
promise
,
and
by
vertue
of
his
spirit
,
continued
in
truth
and
grace
from
falshood
sence
Christes
time
,
and
I
recant
.
AS
many
of
these
excellent
names
,
as
in
the
worde
of
God
,
or
the
doctors
agreeing
with
the
worde
of
God
,
are
propre
or
perteyning
to
the
true
Church
of
Christ
,
so
many
haue
I
proued
to
be
propre
and
perteyning
to
our
most
holy
and
well
ordered
Congregation
.
And
moreouer
that
they
can
in
no
wise
be
rightly
applied
to
that
most
abhominable
,
Idolatrous
,
and
disordered
Synagoge
of
Rome
,
which
is
vtterly
departed
from
the
faith
,
geuing
heede
to
spirites
of
error
,
and
doctrines
of
deuills
,
being
so
liuely
painted
forth
and
euen
pointed
forth
by
the
scripture
to
be
that
Antichristian
church
,
whereof
the
holy
Ghost
prophesieth
,
that
no
man
,
except
he
will
wilfully
be
blinde
,
can
be
ignorant
thereof
,
so
that
if
you
be
not
starke
blinde
,
and
geuen
vp
into
a
reprobate
sence
,
when
you
consider
these
thinges
you
will
recant
.
Let
any
man
therefore
aliue
answer
directly
and
plainly
without
colour
or
fraude
of
wordes
and
vnprofitable
digressions
to
the
foresayd
or
any
of
the
foresayd
demandes
,
and
I
shall
willingly
leaue
the
knowne
Church
&
playne
way
of
Saluation
,
and
wander
in
the
woodes
to
seeke
after
them
,
and
their
congregation
.
IF
you
had
not
added
this
conclusion
,
we
might
haue
conceaued
some
hope
,
that
vpon
further
instruction
in
such
matters
as
troubled
your
conscience
you
would
haue
ben
contented
to
be
reformed
after
God
his
worde
,
and
good
counsell
.
But
now
you
declare
that
you
are
so
obstinatly
bent
that
what
so
euer
be
proued
against
you
,
you
will
not
receiue
it
as
truth
but
yeld
vnto
it
perforce
.
As
for
me
,
Although
I
know
there
are
very
many
which
with
more
learning
and
eloquence
coulde
haue
aunswered
your
demandes
,
yet
being
such
as
they
are
,
I
submitte
my selfe
to
the
iudgement
of
all
them
,
that
be
learned
and
godly
minded
,
whether
I
haue
not
directly
and
plainely
,
without
colour
or
fraude
of
wordes
,
&
without
all
digression
aunswered
the
same
,
so
that
I
doubt
not
,
but
as
many
as
are
tractable
,
and
stayed
vpon
these
doubtes
onely
,
may
be
fully
perswaded
by
these
not
very
long
and
yet
sufficient
Answers
.
THE
ENDE
.
1
A
DEFENSE
AND
DECLARATION
OF
THE
CATHOLIKE
Churches
doctrine
,
touching
Purgatory
,
and
prayers
for
the
soules
departed
.
By
WILLIAM
ALLEN
Maister
of
Arte
and
student
in
Diuinitie
.
1
AN
OVERTHROW
AND
CONFVTATION
OF
THE
POPISH
Churches
doctrine
,
touching
Purgatory
,
and
prayers
for
the
deade
.
By
W.
FVLKE
Doctor
in
Diuinitie
.
2
Mortuo
ne
prohibeas
gratiam
:
Eccle.
7.
Hinder
not
the
departed
of
grace
and
fauour
.
2
Such
liberalitie
as
by
any
meanes
may
extende
vnto
them
,
in
burying
their
bodies
,
honoring
there
memorie
,
helping
there
posteritie
.
TO
THE
READER
.
3
A
Friend
of
mine
,
very
studious
of
the
truth
and
zelous
of
Gods
house
,
one
that
learned
to
beleue
first
,
and
then
sought
to
vnderstand
afterward
(
which
I
take
to
be
the
naturall
order
of
a
christian
schoole
,
where
faith
must
in
most
matters
direct
reason
,
and
leade
the
way
to
vnderstanding
)
asked
of
me
,
as
of
one
whome
he
hartely
loued
,
and
knew
to
be
studious
in
such
matters
by
my
trade
of
life
,
vpon
what
groundes
the
Churches
doctrine
,
and
the
Christian
peoples
faith
of
Purgatory
,
and
prayers
for
the
departed
,
stoode
.
I
aunswered
him
then
presently
,
as
I
could
,
and
shortly
after
(
as
his
further
request
was
)
in
writing
,
somewhat
more
at
large
.
The
which
my
doing
though
it
was
both
rude
and
short
,
yet
he
so
measured
it
,
either
by
loue
,
as
it
commonly
happeth
,
or
else
by
a
singular
facilitie
,
whereby
he
misliketh
nothing
that
is
meant
well
,
that
he
made
it
common
to
many
moe
then
I
would
my selfe
.
For
though
I
was
well
contented
,
that
the
simple
people
or
any
other
should
take
profite
or
pleasure
by
my
paine
,
yet
●onsidering
the
matter
to
be
full
of
difficultie
,
and
to
rea●h
to
Gods
iudgements
in
the
world
to
come
,
I
called
to
my
minde
the
saying
of
Nebridius
,
August
.
Epi.
23.
who
(
as
S.
Augustine
reporteth
of
him
with
whom
he
was
very
familiar
,
)
being
much
studious
and
inquisitiue
of
the
secret
po●ntes
of
our
faith
,
would
be
excedingly
offended
,
to
heare
a
man
aske
of
a
matter
of
importaunce
,
a
briefe
declaration
:
his
saying
was
,
that
he
loued
not
a
short
answere
to
a
long
question
.
Whereby
,
I
was
me
thought
in
a
maner
admonished
,
that
my
treatise
though
it
satisfied
my
friend
,
and
displeased
not
other
,
yet
could
not
,
written
both
hastely
and
briefly
,
serue
so
long
and
large
a
matter
.
I
did
feare
with
all
,
to
enter
,
in
this
my
lacke
of
yeares
,
iudgement
,
and
knowledge
,
into
the
search
of
such
secretes
as
I
kn●w
,
by
that
light
vowe
that
I
made
of
the
matter
before
,
the
orderly
proceeding
in
the
cause
would
driue
me
vnto
:
I
did
learne
of
auncient
Irenaeus
,
that
such
doctrine
●nd
mysteries
may
be
safely
had
,
and
without
all
feare
of
errour
,
Libr
3.
Cap.
43.
taught
by
holy
Priestes
and
Bishops
,
Qui
cum
episcopatus
successione
,
charisma
veritatis
certum
,
s●cundum
placitum
pat●is
accepe●unt
.
Who
haue
receaued
with
th●ir
ordinary
succession
in
their
pastorall
seat
,
the
gracious
gift
of
vnderstanding
the
truth
.
And
these
are
they
(
sayth
he
in
the
same
place
)
which
may
without
all
daunger
to
them selues
and
their
hearers
,
expound
vnto
vs
the
holy
Scriptures
.
Other
men
doubtles
(
which
this
miserable
age
of
ours
seeth
not
,
that
measureth
all
thinges
by
a
fond
flourish
of
learning
,
whereof
●et
there
was
neuer
lesse
store
)
can
not
,
nor
must
not
be
so
bold
,
though
their
giftes
were
many
moe
,
&
study
mu●h
longer
then
mine
.
And
to
confesse
the
truth
in
deede
,
I
was
somwhat
loth
(
such
was
my
foolish
feare
then
)
to
fall
in
hand
with
that
matter
,
which
being
well
and
to
the
bottom
ripped
,
I
perceaued
,
of
all
other
causes
in
the
world
,
most
to
touch
the
very
sore
of
heresie
,
and
therefore
might
to
me
procure
the
hatred
of
such
,
whose
loue
otherwise
I
could
be
content
,
either
to
keepe
or
winne
.
Besides
that
,
I
saw
the
contention
of
the
contrary
part
,
seking
to
make
some
answere
to
such
thinges
as
might
in
this
cause
most
greeue
their
mindes
,
or
marre
their
matter
,
shoulde
driue
me
from
that
course
of
study
,
which
otherwise
in
quietnesse
I
would
most
gladly
keepe
,
to
serue
truth
and
defende
my
cause
,
which
once
of
freedom
and
good
will
taken
in
hand
,
must
afterward
of
duety
and
necessitie
be
vpholden
.
Notwithstanding
all
these
thinges
,
good
reader
,
which
might
most
iustly
hold
me
back
,
yet
now
my
friendes
request
,
the
case
and
condition
of
this
present
time
,
and
my
duety
towards
my
mother
the
Church
,
may
of
good
reason
,
and
must
of
necessitie
chaunge
my
former
intent
,
&
remoue
my
priuate
study
to
the
benefite
of
the
common
cause
.
Therfore
being
at
length
by
iust
occasion
wholy
minded
to
serue
as
well
as
I
could
that
way
,
I
thought
good
these
late
months
,
to
make
a
more
full
declaration
of
that
thing
,
which
at
my
sayde
friendes
request
,
I
had
so
briefly
touched
before
.
That
as
then
when
he
first
had
it
of
me
,
it
onely
serued
him
for
his
owne
contentation
,
the
pleasuring
of
his
singular
and
secret
friendes
,
and
the
helpe
of
some
simple
whome
he
knew
deceyued
by
ouer
light
looking
on
so
graue
matters
,
so
nowe
(
good
Christian
reader
)
I
trust
it
may
helpe
in
common
,
not
onely
such
as
haue
been
caried
a
way
by
the
guile
of
heresie
,
but
other
that
are
much
subiect
to
the
daungerous
flattery
of
this
present
time
:
with
whome
,
pleasure
euer
ioyned
to
the
protestantes
doctrine
,
often
more
preuaileth
,
then
the
preachers
persuasion
.
Be
bolde
to
charge
any
of
our
aduersaries
,
make
he
neuer
so
great
accompt
of
him selfe
,
with
the
force
of
trueth
heere
expresly
proued
both
by
argument
and
authoritie
:
if
it
holde
him
not
,
he
shall
(
I
am
sure
)
brast
out
with
impudencie
,
and
not
lose
him selfe
by
reason
,
iust
dealing
,
or
honestie
.
And
if
it
be
proued
to
touch
with
safetie
the
poison
it selfe
,
let
no
man
doubt
to
vse
it
for
a
preseruatiue
,
in
this
common
infection
of
our
time
and
countrie
.
For
it
were
no
reason
,
any
man
shoulde
practise
with
the
poore
people
priuyly
,
in
such
thinges
as
he
were
not
hable
to
mainteine
before
their
pilloures
and
preachers
openly
.
And
for
that
hatered
which
I
may
procure
to
my selfe
by
mine
owne
trauell
,
it
shall
not
much
moue
me
:
for
I
shall
either
be
partaker
thereof
,
as
a
common
praise
in
these
euill
dayes
to
most
good
men
:
or
els
if
I
be
not
worthy
so
much
,
I
will
learne
to
beare
it
as
some
parte
of
punishment
&
satisfaction
for
my
sinnes
.
I
may
not
bye
frendship
with
flatterie
,
nor
mannes
loue
with
forsaking
Gods
trueth
.
Of
such
thinges
then
I
will
not
make
much
reckening
:
but
my
principall
care
is
,
that
in
writing
or
wading
in
so
deepe
matters
,
I
keepe
the
streight
line
of
the
Churches
truth
,
which
,
in
the
exceding
rashnesse
of
these
darke
dayes
,
a
man
may
quickely
lose
.
And
therefore
to
make
sure
,
I
humbly
submit
my selfe
,
to
the
iudgement
of
such
our
maisters
in
faith
and
religion
,
as
by
Gods
calling
are
made
the
lawefull
Pastors
of
our
soules
.
Of
whome
I
had
rather
learne
my selfe
,
then
teach
other
:
if
either
they
had
occasion
and
opportunitie
to
speake
,
or
I
might
of
reason
and
duetie
in
these
miserable
times
holde
my
peace
.
Farewell
gentle
Reader
,
and
if
I
pleasure
thee
by
my
paines
,
let
me
for
Christes
sake
be
partaker
of
thy
prayers
.
At
Antwerp
the
Second
of
May
.
1565.
3
WHether
this
occasion
of
your
writing
were
true
,
or
only
pretendid
,
it
is
all
one
to
our
purpose
.
But
where
you
commende
your
freinde
,
for
that
he
learned
to
beleeue
first
,
and
sought
to
vnderstand
afterwarde
,
which
you
take
to
be
the
natural
order
of
a
Christian
schoole
,
if
you
had
shewed
where
you
learned
that
methode
,
his
commendation
should
haue
been
the
greater
,
and
your
iudgement
the
weightier
.
For
we
learne
by
Saint
Paule
,
a
contrary
order
,
namely
first
to
heare
the
worde
of
God
preached
and
expounded
,
and
then
to
beleeue
it
.
Rom.
10.
For
God
by
the
riches
of
his
grace
,
hath
abounded
towardes
vs
,
in
all
wisedome
and
vnderstanding
,
and
hath
opened
vnto
vs
,
the
mysterie
of
his
will
,
according
to
his
good
pleasure
,
so
that
after
we
hearde
the
worde
of
trueth
,
the
Gospell
of
our
saluation
,
we
haue
thereby
beleeued
,
and
so
are
sealed
with
the
holy
Spirite
of
promise
,
laboring
and
praying
,
that
those
which
haue
receaued
the
first
grace
of
knowledge
,
and
vnderstanding
,
may
daily
more
and
more
,
increase
in
the
same
,
that
they
may
be
full
filled
with
knowledge
of
Gods
will
,
in
all
wisedom
&
spirituall
vnderstanding
.
Col.
1.
And
as
for
that
blinde
faith
,
which
must
be
thrust
vppon
mens
consciences
,
to
be
accepted
before
they
see
what
grounde
it
hath
,
we
leaue
it
,
as
meete
for
sect
masters
and
heretikes
,
and
in
no
wise
to
be
admitted
by
the
Disciples
of
Christ
,
who
calleth
all
men
to
heare
him
,
and
vnderstand
him
.
Matt.
15.
Mar.
7.
But
faith
(
say
you
)
in
most
matters
must
direct
reason
.
But
I
say
,
reason
in
all
matters
must
be
subiect
to
faith
.
For
the
naturall
man
with
all
his
reason
,
neither
doth
,
nor
can
perceaue
the
things
of
the
spirite
of
God
,
for
the
eye
hath
not
seene
,
nor
the
eare
hath
hearde
,
neither
haue
entred
into
the
heart
of
man
,
the
thinges
that
God
hath
prepared
for
them
that
loue
him
,
but
God
hath
reueiled
them
to
vs
by
his
spirite
.
1.
Corinth
.
2.
And
this
is
the
thing
that
deceiueth
you
(
Maister
Allen
)
which
more
like
a
maister
of
prophane
artes
,
then
a
good
student
of
holy
Diuinitie
,
can
put
no
difference
betwene
carnall
reason
,
and
spirituall
vnderstanding
.
For
that
knowledge
and
vnderstanding
of
Gods
holy
mysteries
,
conteined
in
his
word
,
whereuppon
our
faith
is
grounded
,
we
haue
,
not
by
light
of
naturall
reason
,
but
by
reuelation
and
opening
of
Gods
spirite
.
But
omitting
this
matter
,
as
touched
by
the
way
,
with
two
other
pages
following
,
as
containing
nothing
materiall
to
be
aunswered
,
I
will
come
to
the
third
leafe
and
second
face
,
where
you
promise
an
orderly
proceeding
in
the
matter
you
take
in
hand
.
Which
order
of
yours
,
if
you
had
not
professed
your selfe
to
obserue
,
men
might
haue
taken
your
hochpot
,
to
be
such
as
your
matter
would
bring
forth
,
&
that
the
treaty
of
Purgatory
should
be
like
the
troublesome
state
therof
:
but
when
you
are
not
content
,
to
haue
your
methode
counted
to
be
of
the
nature
of
your
matter
,
but
you
will
needes
make
boast
of
an
orderly
proceeding
,
in
so
disordered
a
cause
,
you
must
not
be
offended
if
your
confusion
in
steade
of
order
,
be
sometime
discouered
.
Howbeit
the
want
of
order
were
a
small
fault
,
if
the
matter
were
pregnant
and
certaine
.
But
what
assurance
shall
other
men
haue
of
your
doctrine
?
when
you
your selfe
affirme
,
and
haue
learned
(
as
you
say
out
of
Irenaeus
)
that
such
doctrine
and
mysteries
,
may
not
be
safely
had
at
such
a
mans
hand
as
you
are
,
but
onely
of
holy
Priestes
and
Byshops
,
which
with
the
succession
of
their
office
,
haue
receiued
a
sure
and
certaine
gift
of
truth
according
to
the
pleasure
of
their
father
.
It
is
the
duety
,
not
onely
of
a
good
teacher
,
but
euen
of
a
good
Christian
,
to
say
with
the
Psalmist
:
I
haue
beleued
,
and
therefore
I
haue
spoken
.
If
you
beleue
not
these
matters
,
why
haue
you
vttered
them
▪
●f
you
beleue
them
,
then
be
bold
to
shew
vs
your
grounds
,
out
of
the
word
of
God
.
For
other
perswasion
,
then
●uch
as
is
grounded
vppon
the
hearing
of
Gods
worde
will
neuer
of
Christians
,
be
counted
for
true
beliefe
,
so
long
as
the
10.
chapter
to
the
Romanes
remaineth
in
the
Canon
of
the
Bible
.
But
I
knowe
your
meaning
:
you
affect
the
prayse
of
humilitie
and
modestie
.
For
wauering
and
vncertaintie
in
faith
among
Papistes
is
counted
mod●stie
,
but
this
modesty
is
soone
forgotten
,
and
this
boldnesse
nowe
vtterly
refused
,
in
the
next
leafe
●ollowing
,
is
not
onely
resumed
by
your selfe
,
but
also
enioyned
to
others
.
Be
bolde
(
&
blush
not
you
might
say
,
though
you
should
for
shame
)
to
charge
any
of
our
aduersa●●es
,
&c.
A
sodaine
chaunge
he
that
euen
now
,
neither
can
nor
must
be
bolde
,
although
he
h●d
many
more
giftes
then
he
hath
,
and
studied
much
longer
then
he
hath
done
,
to
expounde
the
holy
Scripture
,
without
daunger
to
him selfe
,
and
his
hearers
,
because
he
hath
not
the
certaine
gifte
of
truth
,
with
ordinary
succession
:
by
and
by
is
growne
to
such
a
full
perswasion
of
truth
,
expressely
proued
by
argument
and
autho●itie
,
that
men
must
be
bold
vppon
his
warrant
,
to
charge
all
his
aduersaries
,
either
to
be
helde
thereby
,
or
else
with
no
honesty
to
escape
his
handes
.
A
man
would
maruaile
,
to
beholde
this
speedy
alteration
,
if
he
did
not
vnderstand
the
true
difference
,
betwene
the
certaine
faith
of
a
Christian
,
and
the
obstinate
blindenesse
of
an
hereticke
.
For
when
he
compareth
his
opinion
with
the
authority
of
Gods
word
where
vpon
true
faith
is
builded
,
he
will
not
,
he
can
not
,
he
must
not
be
bolde
,
to
vnderstand
the
scriptures
,
he
wanteth
that
certaine
gifte
of
truth
:
but
when
he
remembreth
that
he
can
not
deceiue
others
,
nor
retaine
the
glory
of
constancy
him selfe
,
by
doubtfulnesse
and
vncertainty
:
then
he
●aunteth
&
braggeth
,
of
the
force
of
his
feeble
arguments
,
and
vnsufficient
au●horitie
.
But
concerning
the
place
of
Irenaeus
,
by
him
alleged
,
I
must
admonish
the
reader
,
that
his
meaning
was
not
,
that
euery
one
that
succedeth
in
a
Byshoppes
seate
,
hath
as
necessarily
annexed
to
his
see
,
that
certaine
gifte
of
veritie
,
wherby
,
he
may
expound
the
Scripture
without
error
,
as
(
maister
Allen
perhaps
woulde
insinuate
)
But
that
some
in
the
first
age
of
the
Church
,
as
they
succeded
the
holy
Byshoppes
and
elders
that
were
ordained
by
the
Apostles
,
in
place
and
office
,
so
also
it
pleased
God
their
father
,
that
they
shoulde
succede
in
the
like
gifts
and
namely
in
that
excellent
gifte
of
interpretation
of
the
Scriptures
,
which
was
but
extraordinarie
,
and
for
a
season
.
For
if
it
had
been
an
ordinarie
thing
,
that
euery
Byshop
by
succession
,
shoulde
receiue
that
gifte
,
there
shoulde
neuer
haue
been
any
heretike
Byshops
,
as
there
haue
been
many
:
and
againe
,
that
prerogatiue
,
which
Maister
Allen
him selfe
will
affirme
,
to
be
peculiar
to
the
Byshop
of
Rome
,
shoulde
be
made
common
to
euery
other
blinde
Byshop
,
where
so
e●er
he
sat
,
which
were
a
great
absurditie
in
popery
it selfe
.
And
as
for
the
gift
of
the
interpretation
of
scriptures
,
God
g●ueth
it
still
though
not
in
such
full
measure
,
nor
commonly
without
ordinary
meanes
allowed
in
the
Scripture
,
as
reading
,
comparing
,
praying
,
neuer
the
lesse
,
with
as
full
persuasion
in
matters
concerning
Gods
honour
&
our
saluation
by
his
holy
Spirite
,
as
euer
he
did
bestowe
the
same
in
any
age
.
And
as
for
the
helpes
of
learning
requisite
for
the
same
,
as
knowledge
of
the
tongues
and
rationall
sciences
,
there
was
neuer
greater
sto●e
in
the
church
of
Christ
,
son
Christ
his
time
:
ye
if
we
shall
iudge
by
the
writings
and
stories
of
all
ages
(
vnlesse
we
will
be
as
impudent
as
maister
Allen
)
we
must
say
,
there
was
neuer
so
great
store
of
learning
in
any
age
,
as
(
Gods
holy
name
be
praised
)
there
is
now
in
these
our
dayes
,
in
menne
professing
Christian
religion
:
with
what
conscience
can
maister
Allen
affirme
?
that
there
was
neuer
lesse
store
of
learning
then
in
this
age
,
when
euen
in
remembraunce
of
men
that
are
aliue
,
there
was
a
great
deale
lesse
store
then
is
nowe
,
but
in
their
fathers
and
grandfathers
time
,
there
was
almost
nothing
but
rudenesse
and
barbarousnesse
,
euen
with
the
same
conscience
,
that
soone
after
he
affirmeth
that
pleasure
is
euer
ioyned
to
the
Protestants
doctrine
,
which
more
preuaileth
then
the
preachers
perswasion
.
If
you
had
meant
Master
Allen
that
peace
of
God
which
passeth
all
vnderstanding
,
which
they
tast
of
,
that
by
the
Protestants
doctrine
haue
learned
that
they
are
iustified
by
faith
.
Phil.
4.
Rom.
5.
and
to
that
perpetual
ioy
in
the
holy
Ghost
,
whereunto
we
are
exhorted
by
the
Apostle
.
Phil.
4.
wherein
the
kingdom
of
God
consisteth
.
Rom.
14.
we
willingly
would
haue
consented
,
that
such
pleasure
is
alwayes
ioyned
to
the
Protestants
doctrine
:
but
seeing
it
is
more
like
,
you
speake
of
carnall
pleasures
,
I
must
say
thus
much
to
confound
your
blasphemous
tongue
,
and
to
dashe
out
your
slaunderous
writing
:
let
the
worlde
witnesse
that
heareth
our
doctrine
,
and
God
iudge
that
seeth
our
hearts
,
whether
carnall
pleasures
be
ioyned
to
our
teaching
,
which
daily
preach
with
all
vehemency
and
earnestnes
,
vnfained
repentaunce
,
mortification
,
deniall
of
our selues
,
bearing
of
the
crosse
,
hatred
of
this
world
,
amendment
of
life
,
holines
and
righteousnes
,
and
that
vnder
paine
of
euerlasting
damnation
.
And
whether
pleasure
more
then
the
godly
perswasion
of
the
preachers
,
preuaileth
to
winne
professors
of
our
doctrine
,
if
it
be
not
so
clearly
seene
in
this
Church
of
England
,
by
the
meanes
of
the
great
peace
and
tranquilitie
,
we
haue
through
Gods
singular
goodnes
,
vnder
the
happy
gouernment
of
our
Soueraigne
Lady
enioyed
these
many
yeares
:
looke
to
those
Churches
of
God
in
Fraunce
,
and
the
lowe
countryes
of
Germany
,
which
within
these
twenty
yeares
haue
bene
for
the
most
part
planted
,
growne
vp
,
&
flourished
altogither
vnder
the
heauy
crosse
and
most
sharp
persecution
,
what
carnall
pleasure
hath
allured
them
?
what
worldly
voluptuousnes
hath
and
doth
still
intise
them
,
in
so
great
multitudes
to
embrace
this
doctrine
?
whereof
if
they
tast
neuer
so
smal
,
they
see
present
daunger
of
death
or
losse
of
all
their
goods
with
banishment
.
Surely
,
this
is
the
Lords
doing
,
and
it
is
marueilous
in
our
eyes
.
But
to
conclude
:
this
man
,
if
he
can
not
haue
loue
and
praise
for
his
valiant
enterprise
,
yet
by
patient
bearing
of
hatred
and
reproch
,
he
maketh
full
account
of
satisfaction
for
his
sinnes
.
O
miserable
conscience
of
the
Papistes
,
which
haue
no
peace
with
god
through
faith
in
his
infinite
mercy
,
but
seeke
to
satisfie
the
streightnes
of
his
eternall
iustice
,
by
such
beggerly
shiftes
as
these
,
which
also
he
is
so
vncertaine
whether
they
wil
serue
his
turne
,
that
he
feareth
lest
he
lose
al
his
labour
,
if
he
happen
to
lose
the
streight
line
of
the
Churches
truth
,
which
in
these
darke
daies
,
a
man
may
quickly
lose
.
What
say
you
M.
Allen
?
is
it
so
hard
a
matter
to
keepe
the
streight
line
of
the
Churches
truth
in
these
darke
dayes
?
Why
?
Where
is
the
citie
builded
vpon
an
hill
that
can
not
be
hidden
?
Where
is
that
visible
and
knowne
Church
which
can
not
erre
?
If
that
which
was
wont
to
be
the
only
rule
of
truth
among
Papists
faile
you
,
try
an
other
rule
of
the
Protestants
,
and
as
Augustine
exhorteth
you
,
search
the
word
of
God
in
the
holy
Scriptures
,
and
then
vndoubtedly
you
shall
finde
the
truth
and
the
Church
also
,
that
is
the
piller
of
truth
,
though
the
dayes
be
neuer
so
darke
,
or
your
eyes
neuer
so
dymme
:
if
with
like
humilitie
you
would
submit
your self
to
the
iudgment
therof
,
as
you
pretend
to
doe
to
the
ministers
and
pastors
of
your
faith
and
religion
.
The
Lorde
if
it
be
his
will
,
open
your
eyes
,
that
you
may
see
the
truth
,
and
geue
you
grace
when
you
see
it
,
that
you
striue
not
against
it
,
to
your
owne
destruction
.
THE
PREFACE
,
WHEREIN
BE
NOTED
TWO
SORTES
OF
HEretikes
:
th
one
pretending
vertue
,
thother
openly
professing
vice
.
And
that
our
time
is
more
troubled
by
this
second
sort
.
With
a
briefe
note
of
the
Authors
principall
intent
in
this
Treatise
.
1
ALthough
heresie
and
all
willfull
blindnesse
of
mannes
minde
,
be
vndoubtedly
a
iust
plage
of
God
for
sinne
,
and
therefore
is
commonly
ioyned
with
euill
life
both
in
the
people
and
preachers
thereof
,
as
the
historie
of
all
ages
,
and
sondry
examples
of
the
Scriptures
may
plainely
proue
:
yet
by
the
gyle
and
crafty
conueiaunce
of
our
common
enimie
the
deuil
,
The
deuils
crafte
in
promoting
errour
.
falsehod
is
often
so
cloked
in
shadow
and
shape
of
trueth
,
and
the
maisters
thereof
make
such
show
of
vertue
and
godly
life
,
that
you
would
thinke
it
had
no
affinitie
with
vice
,
nor
origine
of
mannes
misbehauiour
at
all
.
So
did
he
couer
the
wicked
heresies
of
Manicheus
,
Hiero.
in
7.
cap.
Osee.
Marcion
,
Tatianus
,
and
the
like
,
with
a
fained
flourish
of
continency
and
chastity
:
so
did
he
ouercast
th
enimie
of
Gods
grace
Pelagius
,
with
th
apparance
of
all
grauity
,
Augustin
.
epist.
120.
constancy
,
and
humility
:
and
so
hath
he
alwayes
,
where
craft
was
requisite
to
his
intent
,
made
shew
of
a
simple
sheepe
in
the
cruell
carkase
of
a
wily
woulfe
.
This
good
condition
S.
Paule
noted
in
him
,
in
these
wordes
:
Ipse
enim
Satanas
●ransfigurat
se
in
Angelum
lucis
.
2.
Cor.
11.
For
Satanas
his
owne
person
shapeth
him selfe
into
an
Angell
of
light
.
And
that
his
scholars
play
the
like
part
,
our
master
Christ
of
singular
loue
gaue
his
flocke
this
wachword
,
Matth.
7.
for
a
speciall
prouiso
:
Attendite
à
falsis
prophetis
qui
veniunt
ad
vos
in
vestimentis
ouium
,
intrinsecùs
autem
sunt
lupi
rapaces
.
Take
heede
of
false
prophetes
that
come
in
sheepes
vesture
,
but
within
be
rauening
wolues
.
He
sawe
(
that
seeth
all
things
)
that
the
outward
face
of
fained
holinesse
might
easily
cary
away
the
simple
:
he
detected
the
serpentes
subteltie
,
that
none
might
iustly
pleade
ignorance
,
in
a
case
so
common
:
and
withall
for
th
enstruction
of
the
faithfull
,
he
gaue
falsehoode
and
her
fortherers
this
marke
for
euer
,
that
conuey
they
neuer
so
cleane
or
close
,
yet
their
vnseemely
workes
should
euer
detect
their
fained
faith
.
But
all
this
notwithstanding
,
if
we
deeply
weye
the
whole
course
of
thinges
,
we
shal
finde
that
this
counterfaiting
of
vertue
and
show
of
pietie
,
is
not
the
perpetuall
intent
of
the
deuils
deuise
:
but
rather
a
needefull
shift
in
forthering
his
practise
,
there
onely
where
faith
and
vertue
be
not
vtterly
extinguished
,
then
the
full
ende
of
any
one
of
all
his
endeuoures
.
For
this
may
we
assuredly
finde
to
be
the
scope
&
pricke
of
al
his
cursed
trauel
,
to
set
sinne
and
her
followers
in
such
freedome
,
The
deuils
marke
and
th
exteame
and
of
heresie
.
that
they
neade
not
(
as
often
els
)
for
their
protection
the
cloke
of
vertue
,
nor
habite
of
honestie
:
but
that
they
may
boldly
encounter
with
the
good
and
godly
,
and
in
open
ostentation
of
their
mischiefe
,
ouer
runne
all
trueth
and
religion
.
Wherefore
as
he
often
cloketh
subtell
heresies
in
honest
life
,
and
vertues
weede
,
so
when
he
by
likelihoodes
conceyueth
hope
of
better
successe
,
and
forther
aduentures
,
he
then
openeth
a
common
schoole
of
sinne
and
wickednesse
,
where
mischiefe
may
with
out
colour
or
crafte
be
boldely
mainteined
.
This
open
schoole
of
iniquity
,
and
doctrine
of
sinne
,
Hieron
sup.
13.
Ezech.
he
once
busely
erected
in
the
gentilitie
,
by
the
infamous
philosopher
Epicurus
and
his
adherents
:
teaching
to
the
singular
offense
of
honestie
,
pleasure
and
voluptuousnesse
to
be
th
onely
ende
of
all
our
life
and
endeuours
.
The
which
pleasaunt
sect
,
though
it
euer
sence
hath
had
some
promotours
,
yet
the
very
shade
of
fained
vertue
,
and
worldely
wisedome
of
those
dayes
,
with
ease
bare
downe
that
enterprise
.
This
broade
practise
was
yet
further
attempted
euen
in
Christes
church
:
first
by
Eunomius
,
Cont.
Ioui
libr.
2.
S.
Hierome
calleth
them
often
,
Christian
Epicures
,
boulsterers
of
sinne
,
&
doctors
of
●ust
and
lecherie
.
Neuerthelesse
the
force
of
Gods
grace
,
which
was
great
in
the
spring
of
our
religion
,
(
the
sinne
of
the
worlde
not
yet
ripe
for
such
open
show
of
licentious
life
)
speedely
repressed
that
wicked
attempt
.
TO
THE
PREFACE
.
1
IF
you
had
not
promised
and
professed
an
orderly
proceding
in
this
cause
,
we
woulde
neuer
haue
enquired
,
whether
good
order
would
require
,
that
an
heretike
should
haue
bene
first
defined
,
before
he
were
diuided
.
And
especially
in
this
controuersie
,
where
either
partie
chargeth
other
with
heresie
,
it
had
been
conuenient
,
that
the
right
definition
or
description
of
an
heretike
had
bene
first
set
downe
,
that
men
might
thereby
haue
learned
who
is
iustly
to
be
burdened
with
that
crime
.
For
an
heretike
is
he
,
that
in
the
Church
,
obstinatly
mainteineth
an
opinion
,
that
is
contrary
to
the
doctrine
of
God
,
conteined
in
the
holy
Scriptures
,
which
if
any
of
vs
can
be
proued
to
doe
,
then
let
vs
not
be
spared
,
but
condemned
for
heretiks
.
But
if
iust
proofe
therof
can
not
be
brought
against
vs
,
but
contrarywise
we
be
able
to
shew
manifest
euidence
,
that
our
aduersaries
doctrine
is
cleane
contrary
to
the
Scriptures
of
God
,
then
let
the
name
of
heretikes
be
applied
to
them
,
to
whome
the
definition
doth
agree
,
with
further
punishment
due
to
calumniators
,
that
slaunder
other
men
in
that
whereof
they
are
guilty
them selues
.
Nowe
to
the
matter
of
this
Preface
,
which
as
the
argument
declareth
,
consisteth
of
three
partes
,
wherof
the
first
is
,
that
there
be
two
sorts
of
heretiks
,
the
one
pretending
vertue
,
the
other
openly
professing
vice
.
This
part
is
shewed
in
three
leaues
following
.
In
the
substance
of
which
point
I
will
no●
differ
with
you
,
yet
something
will
I
note
in
your
handling
thereof
,
as
occasion
moueth
me
.
First
you
affirme
that
heresie
and
all
willfull
blindnesse
is
vndoubtedly
a
iust
plague
of
God
for
sinne
,
I
mislike
not
your
affirmation
,
but
I
maruaile
how
you
can
affirme
this
,
and
be
a
good
Catholike
:
when
we
cannot
say
halfe
so
much
,
but
we
are
charged
by
you
,
to
make
God
the
author
of
sinne
.
But
such
is
the
force
of
trueth
,
that
oftentimes
the
enimies
thereof
them selues
,
when
they
speake
without
contention
cannot
auoyed
a
true
confession
.
God
therefore
,
as
this
Papist
can
not
now
deny
,
punisheth
sinne
with
sinne
,
not
as
an
euil
author
,
but
as
a
rightuous
iudge
.
Proceding
further
you
say
that
Christ
hath
geuen
all
heretikes
this
marke
,
that
there
vnsemely
works
should
euer
detect
their
fained
faith
:
wherein
,
you
speake
not
onely
contrary
to
the
trueth
,
but
euen
to
your
owne
affirmation
before
.
For
our
Sauiour
Christ
hath
apoynted
false
prophetes
to
be
knowne
by
their
fruites
,
which
is
there
false
doctrine
contrary
to
Gods
worde
,
cloked
with
the
sheepe
skinnes
of
fained
holinesse
and
vertue
,
which
though
it
be
many
times
discouered
,
yet
is
it
many
times
so
closely
conueyed
,
that
it
clearly
escapeth
the
iudgement
of
all
men
.
Who
was
euer
hable
to
chardge
that
damnable
heretike
Pelagius
with
any
notorious
crime
or
wicked
behauiour
in
his
outwarde
life
and
conuersation
?
you
your selfe
confesse
,
that
there
appeared
in
him
nothing
,
but
grauity
,
constancy
,
and
humility
.
If
his
doctrine
had
not
bene
found
contrary
to
the
word
of
God
,
he
shoulde
neuer
haue
bene
tried
to
be
a
faulse
prophete
by
his
workes
.
Such
are
many
of
his
scholers
the
free
will
men
of
our
time
,
whose
opinion
,
if
it
were
not
manifestly
repugnant
to
the
authoritie
of
the
holy
Scriptures
,
there
manners
are
vnreprouable
in
the
iudgement
of
mortall
men
.
The
like
may
be
said
of
Iouinian
(
who
if
he
were
so
great
an
heretike
,
as
you
make
him
)
yet
he
himselfe
as
you
shew
after
out
of
Augustine
,
offended
not
in
that
,
which
he
perswaded
others
to
doe
.
Your
last
example
of
heretiks
openly
professing
vice
,
is
of
Mahomet
,
by
whose
licentious
doctrine
,
you
affirme
that
your
faith
&
Christes
Church
,
were
brought
to
a
small
roome
&
very
great
streights
.
If
this
be
true
tha●
you
affirme
,
that
the
Catholike
Church
must
be
otherwise
estemed
,
and
by
other
notes
then
you
are
wont
to
describe
it
:
or
else
,
your
Church
by
your
owne
assertion
can
not
be
counted
Catholike
.
For
if
Christes
Church
be
brought
to
a
small
roome
and
great
streights
,
where
is
vniuersality
,
Consent
of
all
nations
,
multitude
of
people
,
&c.
that
you
are
wont
to
talke
of
?
But
by
your
discipline
the
schoole
of
lust
hath
bene
reasonably
,
till
our
dayes
,
kept
vnder
,
&
the
grauitie
of
Christian
maners
as
the
time
serued
,
orderly
vpholden
.
You
doe
well
to
qualifie
your
asseueration
with
those
termes
,
reasonably
,
orderly
,
and
as
the
time
serued
.
For
otherwise
the
whole
Christian
worlde
should
be
witnesse
against
you
,
and
yet
to
shew
,
with
what
reason
,
order
,
or
opportunitie
,
the
schoole
of
lust
hath
bene
shut
vp
before
our
time
,
or
yet
is
.
Wher
your
doctrine
most
preuaileth
,
let
the
filthy
stewes
and
brothel
houses
,
opened
in
euery
citie
,
yea
and
at
your
mother
citie
of
Rome
,
most
licentiously
of
all
other
,
not
onely
by
your
gouernours
permitted
,
but
also
by
your
doctors
defended
,
let
them
I
say
,
beare
sufficient
witnesse
against
you
.
2
But
now
once
againe
in
our
cursed
dayes
,
the
great
flowe
of
sinne
turning
Gods
mercy
from
vs
,
with
exceding
prouocation
of
his
heauy
indignation
towards
the
wicked
,
hath
made
our
aduersary
much
m●re
bold
,
and
long
practise
of
mischiefe
,
a
great
deale
more
skilful
.
Genes.
3.
The
serpent
passed
all
other
creatures
in
subtelty
at
the
beginning
,
but
now
in
cruelty
he
farre
passeth
him selfe
.
The
Deuill
taketh
better
hold
in
our
time
,
then
he
did
before
.
The
downefall
that
he
hath
in
a
fewe
yeares
rage
driuen
man
vnto
,
by
th
open
supporting
of
sinfull
liuing
,
it
is
sure
very
wofull
to
remember
,
and
an
exceding
hearts
greefe
to
consider
.
Looke
backe
at
the
Christian
Epicures
whom
I
now
named
,
&
view
the
men
of
like
endeuour
in
al
ages
:
compare
their
attempts
to
ours
,
their
doctrine
to
ours
,
the
whole
race
of
their
proceedings
to
ours
:
And
if
we
match
them
not
in
all
pointes
,
and
passe
them
in
most
,
(
I
except
the
wicked
Mahomet
,
and
God
graunt
I
may
so
doe
long
:
though
they
had
out
of
his
holy
schoole
,
their
often
diuorci●s
and
new
mariages
in
their
wiues
life
,
)
excepting
him
therefore
,
if
ours
passe
not
in
open
practise
of
mischiefe
and
supportation
of
sinne
,
all
the
residue
,
miscredit
me
for
euer
.
This
is
euident
to
all
men
,
that
thinges
once
counted
detestable
before
God
,
abhorred
of
the
priestes
,
straunge
to
the
Christian
people
,
punishable
by
the
lawes
of
all
Princes
,
be
now
in
case
to
maintaine
them selues
,
to
geue
vertue
a
checke
mate
,
and
without
all
colour
to
beare
downe
both
right
and
religion
.
Behold
the
liberty
of
sinne
.
Thus
doth
sacriledge
boldly
beare
out
it selfe
,
and
ouerreacheth
the
promoters
of
Gods
honour
:
so
doth
incest
encounter
with
lawfull
mariage
,
the
vnordered
Apostates
shoulder
the
ordinary
successours
of
the
Apostles
:
F●asting
hath
wonne
the
field
of
fasting
:
&
chambering
almost
banished
chastity
.
It
was
surely
a
wonderfull
fetch
of
our
busy
aduersary
,
when
he
so
ioyned
heresy
and
euill
life
togither
,
that
either
might
be
a
singular
garde
to
thother
:
&
both
togither
,
easily
be
the
plage
of
all
good
order
.
And
now
the
matter
brought
to
such
tearmes
,
and
so
euident
an
ishue
for
the
cleare
gaine
of
sinne
here
nedeth
no
Caueat
for
the
fruites
of
the
doctrine
,
as
in
other
cloked
heresies
before
,
and
continually
in
case
of
deceit
is
requisite
(
for
no
man
can
be
deceiued
here
,
but
he
that
willingly
&
wittingly
list
perish
.
)
Hauing
no
excuse
reasonable
,
why
he
should
followe
or
credite
the
publike
professours
of
plaine
impietie
:
vnlest
this
may
be
accompted
cause
sufficient
of
his
light
credit
,
that
they
tearme
the
foresaid
offences
and
others
the
like
not
by
their
accustomed
callings
,
but
by
some
honester
name
of
vertue
.
S.
Ambrose
termeth
adultery
:
Amb
ad
Virg.
lapsá
Cap.
5.
August
.
de
bono
vid.
20.8
.
S.
Augustin
worse
then
adultery
:
&
they
with
al
the
residue
of
the
doctors
,
horrible
incest
?
But
because
they
can
shew
no
warrant
,
I
must
charge
them
for
their
labour
with
Gods
curse
,
pronounced
vpon
all
such
by
the
Prophets
wordes
,
thus
as
followeth
,
Vae
qui
dicitis
malum
bonum
,
Esay
.
5.
&
bonum
malum
,
ponentes
tenebras
lucem
,
&
lucem
tenebras
.
Wo
to
you
that
call
euill
good
,
and
good
euill
:
making
darkenes
light
,
and
the
light
darkenes
.
But
(
as
I
sayd
)
in
such
open
show
of
wickednes
,
and
all
vnlikelihood
of
their
assertions
,
there
can
none
doubtles
ioyne
with
them
,
except
they
be
allured
by
present
pleasure
,
Sinne
driueth
men
to
the
doctrine
of
this
time
.
or
driuen
headlong
by
the
heauy
lode
of
sinne
.
For
as
I
thinke
,
they
doe
not
follow
these
sect
maisters
,
as
scholars
moued
by
any
probabilitie
of
their
teachers
perswasion
,
but
rather
ioyne
vnto
them
as
fitte
fellowes
of
their
lustes
,
and
good
companions
for
their
owne
conditions
.
Ostendisti
tales
discipulos
(
sayth
S.
Hierom
to
Iouinian
)
non
fecisti
.
Lib.
2.
Thou
hast
but
opened
to
the
world
who
be
thy
followers
,
and
not
procured
them
thy selfe
to
be
thy
scholars
.
Yea
S.
Paule
affirmeth
by
such
louers
of
lustes
(
whom
he
calleth
Voluptatum
amatores
)
that
they
should
geue
ouer
the
true
teachers
,
2.
ad
Tim.
Cap.
4.
&
prouide
or
make
masters
for
their
owne
tooth
.
Ad
sua
desideria
coaceruabunt
sibi
magistros
.
Sinne
therfore
as
it
semeth
,
hath
ingendred
and
framed
her selfe
this
new
faith
,
for
the
garde
and
safety
of
her
person
:
And
the
vngodly
procured
for
their
owne
diet
maisters
of
perdition
,
ready
both
by
life
and
doctrine
,
to
further
the
lustes
of
licentious
persons
,
to
serue
the
itching
eares
of
new fangled
folkes
,
&
so
to
set
them
in
all
securitie
,
with
wordes
of
peace
and
pleasure
.
Call
to
your
memories
the
first
entraunce
of
this
misery
,
and
you
shall
finde
how
they
had
certaine
persons
in
admiration
(
as
the
Apostle
sayth
)
for
their
owne
aduantage
.
Iudas
in
Epist.
Can.
Since
which
time
,
these
preachers
haue
by
obseruation
raised
vp
a
perfect
schoole
of
flatterie
,
and
brought
the
detestable
excusing
of
most
horrible
sinnes
,
vnto
a
formall
arte
.
It
is
long
sith
the
Poete
fayned
that
Gnato
would
haue
bene
the
author
of
a
sect
,
In
Eunuch
.
and
haue
had
some
scholars
to
beare
his
name
:
Here
he
might
haue
had
for
his
turne
,
but
that
the
Epicure
hath
preuented
him
.
The
Prophet
Ezechiel
termeth
this
pernicious
flattery
in
matters
of
such
importance
,
the
boulstering
of
wickednes
.
And
geueth
a
heauy
blessing
from
Almighty
God
,
to
all
boulsterers
in
these
words
.
Vae
his
qui
consuunt
puluillos
sub
omni
cubito
manus
,
&
faciunt
ceruicalia
sub
capite
vniuersae
aetatis
,
ad
capiendas
animas
.
Wo
be
to
all
them
that
sowe
cushens
vnder
the
elbow
of
euery
arme
,
and
boulster
vp
the
heades
of
all
ages
,
meaning
to
catch
their
soules
.
And
surely
if
this
curse
tooke
euer
hold
of
any
(
as
it
could
not
proceede
from
Gods
mouth
in
vaine
)
it
must
needes
fal
streight
down
vpon
these
men
,
that
wholy
bend
them selues
thus
to
vphold
iniquity
,
and
to
set
sinne
soft
.
To
such
as
made
no
store
of
good
works
,
they
cast
only
faith
vnder
their
elbow
to
leane
vpon
.
To
such
as
were
burdened
with
promise
of
chastity
,
they
made
mariage
a
cushen
for
their
ease
.
For
such
as
cast
an
eye
vppon
Church
goodes
,
they
borowed
a
pillowe
of
Iudas
:
Ioan.
12.
Quare
non
vaenijt
trecentis
denarijs
,
&
datum
est
egenis
?
Why
is
not
this
made
money
of
and
geuen
to
the
poore
?
And
so
in
all
pointes
they
artificially
follow
mans
fantasie
,
nourish
the
humour
of
the
vngodly
,
and
preach
peace
with
pleasure
,
Commit
what
you
lift
,
omit
what
you
list
,
your
preachers
shall
praise
it
in
their
wordes
,
and
practise
it
in
their
workes
.
For
looke
how
they
teach
,
and
so
doe
they
liue
:
farre
passing
the
Epicure
,
2.
De
fin
.
who
(
as
Cicero
sayth
)
in
talke
praised
pleasure
,
but
in
all
his
life
,
was
full
curteous
and
honest
.
And
much
exceding
Iouinianus
,
Vbi
supra
haere.
28.
who
as
Augustine
reporteth
of
him
,
being
a
Monke
,
maintained
the
mariage
of
votaries
,
but
yet
for
diuerse
inconueniences
,
him selfe
for
all
that
would
not
be
maried
.
But
ours
being
once
in
Bishops
roome
,
or
of
that
disordered
new
ministerie
ere
they
be
well
warmed
in
their
benefices
,
as
in
all
other
licentious
life
they
wil
lead
the
daunce
,
so
they
must
out
of
hand
,
for
the
most
part
,
as
though
it
were
annexum
ordini
,
as
schole
men
terme
it
,
haue
a
wife
with
necessary
cherishing
to
that
state
belonging
.
And
good
reason
it
is
,
that
these
delicate
doctors
hauing
euer
in
readines
pillowes
for
their
friendes
ease
,
should
want
whole
coutches
for
their
owne
.
But
it
were
to
long
a
matter
for
me
at
this
present
,
purposing
an
other
thing
,
How
this
sweete
heresie
first
began
.
fully
to
declare
how
sinne
in
all
pointes
hath
achiued
such
libertie
,
by
the
vnhappy
yoking
her selfe
vnto
heresie
.
Onely
this
may
be
noted
briefly
for
that
point
:
that
generally
in
the
beginning
of
their
endeuours
,
they
remoued
with
speede
out
of
their
wayes
,
as
especiall
impediments
and
stumbling
stockes
,
all
those
meanes
which
Christ
commaunded
,
or
the
Church
prescribed
,
or
our
fathers
followed
for
th
abating
of
sinnes
dominion
:
that
the
world
might
well
vnderstand
,
they
meant
the
extolling
of
all
vice
,
and
to
make
the
way
for
sinne
and
wickednesse
.
First
that
soueraigne
remedy
of
mans
misdeedes
,
that
graue
iudgement
left
by
Christ
to
his
Church
,
for
the
weale
of
vs
all
,
that
power
which
the
Sonne
of
man
hath
in
earth
to
remit
sinnes
,
the
true
court
of
mans
conscience
,
the
very
word
of
reconcilement
,
and
the
borde
of
refuge
after
shipwracke
,
which
is
the
Sacrament
of
penaunce
,
they
haue
to
the
vnspeakeable
gaine
of
sinne
vnworthely
remoued
.
The
subduing
of
mans
pride
by
due
obedience
to
his
spirituall
pastors
,
and
humble
honouring
of
the
guides
of
Gods
Church
,
fitly
for
their
purpose
haue
they
lowsed
.
Fasting
,
which
is
the
bridle
of
carnall
concupiscence
,
&
torment
of
all
fleshly
lustes
,
for
sinnes
sake
they
haue
set
at
such
liberty
,
that
it
is
almost
lost
.
And
what
hauoke
in
all
other
spirituall
exercise
is
made
for
these
mens
free
passage
to
hell
,
we
se
it
:
all
the
posteritie
shall
feele
it
:
and
the
very
workers
shall
be
weary
of
the
way
of
wickednesse
,
when
they
shall
lacke
grace
and
space
to
repent
them
.
But
I
can
not
now
stand
vpon
these
pointes
:
Meaning
at
this
time
,
onely
to
ouerthrow
an
other
like
ground
of
this
detestable
schoole
,
which
hath
no
lesse
auaunced
sinne
then
the
other
,
and
dishonoured
God
much
more
:
which
hath
perniciously
deceiued
not
onely
open
heretikes
,
but
also
much
weakened
the
deuotion
of
some
that
otherwise
were
Catholikes
:
The
harme
whereof
pertaineth
not
onely
to
most
men
that
be
aliue
,
but
also
to
many
that
be
deade
.
That
is
the
abolishing
of
penaunce
,
discrediting
of
purgatory
,
and
abandoning
of
satisfaction
for
our
offences
committed
.
All
which
,
being
nothing
else
but
a
kinde
of
soft
handeling
,
and
sweete
cherishing
of
sinne
,
hath
wrought
such
vaine
securitie
in
mens
mindes
,
that
few
haue
any
feele
or
feare
of
Gods
iudgements
:
fewe
consider
the
deepe
wound
that
sinne
maketh
in
mans
soule
:
and
most
men
abhorre
the
remedies
requisite
for
so
grieuous
a
sore
.
When
I
looke
backe
at
the
floure
&
spring
of
Christs
church
,
and
see
sinne
counted
so
burdenous
,
and
Gods
dreadfull
punishment
for
the
same
so
earnestly
feared
of
all
men
,
that
no
salue
could
be
so
sore
,
no
penaunce
so
painefull
,
but
they
would
both
haue
suffered
and
desired
it
,
to
haue
bene
fully
free
from
the
same
:
and
withall
consider
the
extreame
dolour
of
heart
,
which
al
men
then
expressed
by
often
teares
,
by
humble
acknowledging
of
their
misliuing
to
Gods
ministers
in
earth
,
&
exceding
painfull
penaunce
,
by
long
fasting
,
daungerous
peregrinations
,
A
profitable
comparing
of
the
time
past
with
our
present
dayes
.
continuall
praiers
,
large
almes
,
so
sharply
enioyned
,
so
meekely
receiued
,
and
so
duely
fulfilled
:
and
then
returning
againe
to
our
time
and
state
,
where
I
may
and
must
needes
behold
the
pitifull
wast
of
Christian
workes
,
the
maruelous
shake
of
all
good
maners
,
and
more
then
an
image
of
meere
paganisme
,
as
in
which
we
finde
no
face
nor
shadow
of
Christianity
,
no
nor
any
steppe
almost
of
our
faithfull
fathers
pathes
:
then
doe
I
well
perceaue
,
the
ishue
and
ende
of
the
last
ground
of
this
wasting
heresie
,
to
be
nothing
else
but
a
canker
of
true
deuotion
,
an
enemy
to
spirituall
exercise
,
a
security
and
quiet
rest
in
sinne
,
and
briefly
,
a
safegard
and
presumptuous
warrant
,
from
the
iudgement
of
Gods
mighty
arme
,
which
reacheth
ouer
th
offences
of
the
whole
world
.
Euill
we
were
before
by
other
pointes
of
this
deceitfull
doctrine
,
but
by
this
last
part
we
are
vtterly
lost
.
For
as
truely
S.
Hierom
writeth
by
their
predecessors
:
Hoc
profecit
doctrina
istorum
,
2
You
haue
vndertaken
to
proue
that
our
time
is
troubled
with
heretikes
openly
professing
vice
,
by
whom
if
you
would
meane
the
Anabaptistes
and
Libertines
of
our
time
,
we
would
not
striue
with
you
:
but
seeing
you
are
not
ashamed
to
accuse
thereof
the
true
worshippers
of
God
&
professors
of
his
Gospel
,
I
must
plainly
tel
you
,
that
you
are
a
blasphemer
of
God
&
a
sclaunderer
of
his
Saincts
.
But
let
vs
consider
your
profes
,
and
so
we
shall
best
bewray
your
blaspheming
.
First
you
wil
men
to
looke
back
to
the
christian
Epicures
,
whom
before
you
named
,
from
which
number
you
except
the
wicked
Mahomet
,
as
though
he
also
were
a
Christian
Epicure
,
&
we
(
say
you
)
our
doctrine
,
attempts
&
the
whole
race
of
our
proceedings
compared
with
them
,
shall
not
only
match
them
in
all
points
,
but
passe
them
in
most
.
If
your
meaning
were
as
your
wordes
sound
,
I
would
easily
agree
with
you
,
when
you
name
your selfe
and
your
fellow
Papists
.
But
because
I
know
,
whatsoeuer
you
speake
here
of
your selues
,
you
vnderstand
of
vs
that
are
your
aduersaries
,
I
must
proue
that
which
you
sayd
to
be
true
,
&
that
which
you
meaned
to
be
false
.
For
to
leaue
your
generall
tayling
,
not
meete
to
be
aunswered
:
I
will
come
to
your
particuler
crimes
which
are
sacriledge
,
incest
,
apostasie
feasting
and
chambering
.
Then
who
are
gilty
of
sacriledge
?
but
they
that
robbe
God
of
his
honour
,
and
geue
it
to
stockes
and
stones
?
who
are
rather
to
be
charged
with
incest
then
they
which
beside
their
abominable
filthy
life
,
allowed
dispensation
for
such
persons
to
marry
,
as
the
lawe
of
God
and
nature
abhorreth
?
and
where
is
apostacie
to
be
found
,
if
it
be
not
in
them
which
are
cleane
departed
from
the
faith
of
Christ
,
attending
to
spirites
of
errour
and
doctrines
of
deuills
,
forbidding
to
marry
and
commaunding
to
abstaine
from
meates
which
God
hath
created
to
be
receaued
with
thankes
geuing
.
1.
Tim.
4.
and
as
for
feasting
,
where
is
it
more
gluttonous
,
then
among
the
greatest
professors
of
fasting
?
Euen
their
Carthusian
fastes
,
and
their
good
friday
fastes
,
among
the
wealthy
of
that
sect
,
compared
with
the
sobre
diet
of
Christians
,
is
voluptuous
banqueting
.
And
concerning
chambering
,
if
the
world
were
not
to
to
full
of
examples
of
their
filthy
lechery
,
which
professe
wiuelesse
chastitie
:
yea
if
their
brutish
lust
were
not
broken
out
of
the
secrete
chambers
into
the
open
stewes
,
I
would
spend
more
time
to
proue
it
.
Then
let
all
men
indifferently
iudge
who
hath
not
matched
,
but
also
ouerpassed
the
Epicurean
heretikes
of
the
former
ages
.
There
is
yet
an
other
crime
contained
in
his
former
exception
,
and
that
is
,
that
we
followe
Mahomet
,
in
allowing
often
diuorses
and
mariages
in
mens
wiues
life
.
We
allowe
no
diuorses
,
but
such
as
Christ
alloweth
for
adulterie
,
and
we
wish
that
adulterers
were
punished
as
God
commaunded
in
his
lawe
,
and
then
the
other
question
of
mariages
were
soone
aunswered
.
But
howsoeuer
the
adulteresse
liueth
after
diuorsment
,
she
is
no
more
the
wife
of
him
from
whom
she
was
diuorsed
.
But
farre
many
more
causes
of
diuorsement
doth
the
Popes
canon
law
deuise
,
and
if
mariage
after
diuorsement
be
vnlawfull
,
why
is
it
dispensed
with
all
by
the
Pope
?
But
to
returne
to
our
former
accusations
,
which
are
so
egerly
followed
,
that
before
any
one
peece
of
proofe
is
brought
against
vs
,
they
are
sayd
to
be
so
manifest
,
that
we
haue
not
so
much
as
any
reasonable
excuse
to
hide
them
,
but
onely
to
terme
vice
by
the
name
of
vertue
.
And
then
we
must
be
examined
by
what
right
we
chaunge
the
names
of
thinges
that
can
not
alter
their
natures
.
Stay
a
while
your
examination
M.
Allen
,
this
is
no
orderly
proceding
.
Good
order
would
require
,
that
you
shoulde
first
proue
vs
gilty
of
the
crimes
,
and
then
to
take
away
our
excuses
.
Howebeit
,
I
blame
you
not
if
you
leaue
of
the
proofe
of
those
thinges
,
which
would
sooner
reproue
your selues
,
then
conuict
your
aduersaries
.
And
yet
that
you
may
see
howe
cleare
a
conscience
we
haue
in
these
crimes
obiected
,
I
will
not
refuse
to
answere
your
interrogatories
,
although
by
no
lawfull
and
orderly
proceding
I
can
be
compelled
thereto
.
In
primis
,
who
authorised
you
to
call
that
extirpation
of
superstition
,
which
our
fathers
called
sacriledge
.
To
this
I
answere
,
I
care
not
what
your
fathers
called
or
counted
sacriledge
.
But
God
our
heauenly
father
commaunded
vs
to
breake
,
burne
and
destroy
,
all
your
idols
,
and
to
deface
al
the
monuments
of
them
.
Deut.
12.
And
all
the
godly
Patriarkes
and
fathers
,
both
before
Christes
comming
and
since
,
haue
geuen
vs
example
of
obedience
vnto
this
commaundement
,
and
the
obseruation
thereof
they
haue
termed
the
extirpation
of
superstition
and
idolatry
.
Or
that
blinde
deuotion
which
our
holy
Elders
named
true
religion
?
we
learned
of
our
Sauiour
Christ
and
his
Apostles
to
condemne
that
for
blinde
deuotion
which
is
not
grounded
vpon
certaine
knowledge
of
Gods
word
,
you
worship
you
know
not
what
,
saith
Christ
to
the
Samaritane
.
Iohn
.
4.
S.
Paule
chargeth
the
obstinate
Iewes
,
with
zeale
without
knowledge
.
Rom.
10.
How
can
they
for
sinne
and
shame
honour
that
with
the
name
of
holy
mariage
that
S.
Ambrose
termeth
aduoultry
,
S.
Augustine
worse
then
aduoultery
,
and
they
with
al
the
residue
of
doctours
horrible
incest
.
The
holy
Ghost
hath
taught
vs
to
call
mariage
honorable
in
all
men
,
and
the
bed
vndefiled
,
whatsoeuer
any
man
hath
sayd
to
the
contrary
.
And
yet
diuers
godly
men
of
the
auncient
fathers
,
as
Hieronym
and
Epiphanius
allow
mariage
in
them
that
can
not
conteine
,
although
they
haue
vowed
virginitie
,
euen
as
the
spirite
of
God
also
hath
spoken
by
S.
Paule
.
Because
it
is
better
to
marry
then
to
burne
.
Epipha
.
lib.
2.
Haere
.
61.
Hieron
.
Epi.
ad
Demetriaden
.
And
now
that
I
haue
aunswered
your
questions
:
I
must
be
bolde
to
demaunde
the
same
of
you
,
what
authoritie
you
haue
to
chaunge
the
names
of
thinges
when
you
can
not
alter
their
nature
?
Who
taught
you
to
call
that
religion
,
which
holy
Scripture
calleth
Idolatry
,
or
that
true
deuotion
,
which
God
calleth
vaine
worshipping
,
where
learned
you
to
call
a
gluttonous
feast
of
fish
,
a
religious
fasting
?
or
a
sumptuous
banket
of
wine
,
spices
,
fruites
and
deintie
conseites
,
a
streight
and
holy
abstinence
?
with
what
face
or
conscience
can
you
call
that
ouerflowing
lust
of
your
popish
vnmaried
Cleargie
,
a
pure
and
vndefiled
chastitie
?
Finally
,
where
learned
you
but
of
the
Deuill
him selfe
to
commaund
abstinence
from
meates
and
mariage
,
for
religions
sake
?
to
some
men
at
all
times
,
and
to
all
men
at
some
times
?
If
for
these
and
an
hundred
such
,
you
can
shew
no
better
warrant
,
then
the
termes
of
your
fathers
,
the
practise
of
your
elders
,
or
the
authoritie
of
mortall
men
,
the
curse
of
God
pronounced
by
Esay
,
against
them
that
call
euill
good
,
or
good
euill
,
must
needes
be
turned
ouer
vnto
you
.
But
to
goe
on
with
this
orderly
proceding
,
whereby
we
are
first
accused
and
then
by
and
by
condemned
,
without
euer
being
conuicted
,
or
once
put
to
the
triall
.
Next
of
all
,
lest
men
should
maruell
howe
so
manifest
impietie
could
so
mightely
preuaile
,
they
are
told
that
it
is
onely
present
pleasure
,
and
similitude
of
maners
that
ioyneth
so
many
vnto
vs
.
And
for
proofe
hereof
,
men
must
call
to
remembraunce
the
first
entrance
of
this
misery
how
these
preachers
haue
had
certaine
persons
in
admiration
for
their
owne
aduantage
.
We
refuse
not
the
triall
,
but
let
men
on
Gods
name
call
to
remembraunce
howe
our
doctrine
beganne
to
be
restored
in
these
last
dayes
.
I
pray
you
what
priuate
aduantage
could
they
by
any
likelyhood
be
supposed
to
seeke
,
which
incurred
manifest
daunger
of
their
liues
by
the
least
suspition
of
their
profession
?
or
what
persons
could
they
haue
in
admiration
,
when
all
Princes
&
great
personages
were
their
greatest
persecutors
?
but
they
wanne
them
by
flattery
,
and
sewed
them
cushians
vnder
their
elbowes
,
and
laid
pillowes
vnder
their
heades
.
This
is
in
deede
a
sore
accusation
,
but
where
is
the
proofe
?
Forsoth
to
such
as
made
no
store
of
good
workes
,
they
cast
onely
faith
vnder
their
elbowe
to
leane
vppon
.
O
impudent
blasphemer
,
which
of
vs
euer
taught
that
such
a
faith
as
is
not
liuely
,
&
fruitefull
of
good
workes
,
did
euer
profite
any
man
but
to
the
increase
of
his
damnation
?
To
such
as
were
burdened
with
promise
of
chastity
,
they
made
a
cushen
for
their
ease
.
To
such
as
had
rashly
vowed
that
which
they
could
not
possibly
performe
,
not
we
but
S.
Paule
sayth
,
if
they
can
not
containe
let
them
marry
,
for
it
is
better
to
marry
then
to
burne
.
S.
Ieronym
otherwise
an
vnmeasurable
aduancer
of
virginitie
,
&
dispraiser
of
mariage
Ep.
ad
Dem.
speaketh
of
virgins
,
that
professed
chastity
and
liued
vnpurely
,
&c.
apertè
dicendum
est
,
vt
aut
nubant
si
se
non
possunt
continere
,
aut
contineant
si
nolunt
nubere
.
It
must
be
plainly
sayd
vnto
them
,
that
either
they
should
marry
if
they
can
not
containe
,
or
els
containe
if
they
will
not
marry
.
Epiphanius
lib.
2.
haer.
61.
calleth
mariage
for
such
men
not
a
cushen
for
their
ease
,
but
an
holsome
medicine
against
their
disease
and
the
wound
of
burning
,
and
that
sayth
he
,
was
the
doctrine
of
the
Church
in
his
time
.
To
such
as
cast
an
eye
vpon
Church
goods
,
they
borowed
a
pillow
of
Iudas
,
why
was
not
this
solde
and
giuen
to
the
poore
?
If
euer
any
man
hearde
this
text
alleged
by
any
preacher
for
such
purpose
,
let
that
man
be
counted
such
one
as
M.
Allen
termeth
him
,
if
no
man
were
heard
euer
to
speake
after
that
maner
,
let
M.
Allen
be
taken
for
a
man
of
such
truth
,
as
he
sheweth
him selfe
to
be
.
But
it
is
a
small
thing
to
breake
the
bondes
of
modestie
in
a
fewe
poyntes
,
if
a
man
striue
not
to
passe
impudencie
it selfe
in
shamelesse
lying
.
Commit
what
you
list
,
omit
what
you
list
,
your
preachers
shall
prayse
it
in
their
wordes
,
and
practise
it
in
their
workes
.
Sauing
that
vaine
glorious
affecters
of
painted
eloquence
,
be
sometime
so
carefull
of
their
wordes
,
that
they
forget
their
matter
.
I
would
haue
thought
that
the
father
of
lies
him selfe
the
continuall
accuser
of
Gods
Sainctes
,
would
haue
feared
for
euer
losse
of
his
credite
,
to
haue
vttered
so
vnseemely
a
sclaunder
of
vs
.
But
I
suppose
that
this
disciple
of
his
more
regarding
how
finely
,
then
howe
truely
he
inueyeth
against
his
aduersaries
,
had
such
pleasure
in
allusion
of
these
termes
commit
and
omit
,
praise
and
practise
,
words
and
workes
,
that
he
respected
not
what
sense
they
made
,
so
they
were
handsomly
matched
togither
.
Well
,
howsoeuer
our
workes
shal
be
found
when
they
shall
be
openly
iudged
before
him
that
best
doth
know
them
,
I
am
sure
they
shall
not
proue
worse
then
the
popish
cleargy
,
and
if
they
shall
be
examined
by
mans
iudgement
,
me
thinke
they
should
be
very
vnequall
Iudges
,
before
whom
we
should
not
be
able
to
approue
our
innocency
,
in
comparison
of
our
aduersaries
doings
.
But
that
in
wordes
we
praise
all
maner
of
sinne
,
whether
it
be
in
committing
that
which
God
forbiddeth
,
or
in
omitting
that
which
God
commaundeth
,
If
that
I
say
can
be
proued
against
vs
,
then
let
our
enemy
pursue
our
soule
and
take
it
,
yea
let
him
tread
our
life
downe
to
the
earth
and
lay
our
honour
in
the
dust
.
But
to
returne
to
our
works
,
what
example
is
brought
out
to
confirme
the
same
?
Not
the
particular
faultes
of
some
of
our
profession
,
that
might
beare
some
colour
of
confirmation
lest
for
the
infirmitie
of
euery
one
of
our
side
he
might
be
requited
with
the
enormities
of
an
hundreth
of
his
owne
sect
,
but
that
he
chuseth
which
is
common
to
most
of
our
preachers
,
&
not
to
be
found
in
any
one
of
theirs
.
This
no
doubt
must
be
some
great
offence
to
iustifie
so
heinous
an
accusation
.
In
deede
a
great
mote
in
the
Papistes
eyes
,
that
is
the
mariage
of
our
ministers
.
Blessed
be
God
,
that
although
some
singular
persons
may
be
accused
of
notorious
crimes
,
yet
our
whole
state
can
not
be
charged
by
this
instrument
of
Sathan
with
no
greater
fault
,
then
the
allowance
of
Gods
owne
institution
.
And
yet
see
howe
this
rowling
rhetorician
scoffeth
with
the
schole
mens
terme
of
Annexum
ordini
.
Be
like
S.
Paule
taketh
mariage
to
be
so
annexed
to
the
order
of
an
ecclesiasticall
minister
,
that
he
neuer
describeth
the
perfect
paterne
of
a
Bishop
or
Deacon
,
but
one
of
the
first
pointes
is
,
that
he
be
the
husband
of
one
wife
.
But
I
pray
you
M.
Allen
though
you
can
not
away
with
the
mariage
of
vowed
Priestes
:
are
you
also
angry
with
the
matrimony
of
our
new
disordered
ministers
(
as
it
pleaseth
you
to
call
them
)
which
neuer
tooke
your
order
,
nor
medled
with
any
vowes
?
you
were
wont
to
account
them
for
mere
lay
men
,
and
will
you
not
allow
the
mariage
of
lay
men
at
least
wise
to
be
lawfull
,
if
you
can
not
with
the
Apostle
call
it
honorable
?
Is
that
which
the
Apostle
counteth
honorable
,
of
you
called
licentious
life
?
and
which
the
spirite
of
God
nameth
an
vndefiled
bed
,
dare
you
terme
it
contemptibly
a
couch
for
delicate
persons
ease
?
What
haue
you
here
to
cloke
your
open
blasphemy
,
for
your
wordes
are
not
of
the
abuse
,
but
of
the
state
of
mariage
it selfe
.
You
procede
with
like
modesty
to
affirme
that
we
haue
remoued
all
those
meanes
that
might
serue
for
the
abating
of
sinnes
dominion
,
and
which
are
they
?
For
soth
the
Sacrament
of
penaunce
,
fasting
,
and
the
opinion
of
purgatory
.
To
the
first
we
answere
that
we
know
no
Sacrament
of
penaunce
instituted
by
Christ
,
but
the
doctrine
of
repentance
defaced
by
the
false
and
deuilish
perswasions
of
auriculer
confession
,
superstitious
satisfaction
,
and
popish
absolution
we
haue
faithfully
restored
,
according
as
the
same
is
taught
in
the
holy
Scriptures
of
God
.
And
those
other
we
haue
remoued
as
being
not
onely
contrary
to
the
doctrine
of
Gods
word
,
but
also
as
most
pernicious
pillowes
and
blasphemous
boulsters
of
all
sinne
and
securitie
.
For
what
feare
or
conscience
could
be
of
sinne
intended
or
committed
,
where
this
perswasion
tooke
place
,
that
,
the
fast
once
rehearsed
in
the
eare
of
a
priest
,
and
a
fewe
wordes
by
him
pronounced
after
a
sory
satisfaction
of
a
pelting
penance
according
to
the
Priestes
pleasure
,
was
a
full
and
sufficient
discharge
both
before
God
and
the
world
.
And
as
for
the
power
and
authoritie
of
pardoning
or
reteining
sinnes
,
that
our
Sauiour
Christ
hath
committed
to
his
ministers
,
is
not
taken
away
by
vs
,
but
truly
declared
to
be
the
iudgement
of
God
and
not
the
absolute
authority
of
man
.
But
how
blasphemously
the
Papists
chalenge
vnto
them selues
this
authority
,
let
it
appeare
by
this
that
M.
Allen
calleth
it
,
that
power
which
the
sonne
of
man
hath
in
earth
to
forgiue
sinnes
,
by
which
words
our
Sauiour
Christ
challengeth
vnto
him self
,
that
which
is
proper
vnto
his
diuinitie
,
although
he
were
humbled
in
the
shape
of
a
seruaunt
vppon
earth
,
namely
an
absolute
authority
to
forgiue
sinnes
,
which
none
hath
in
heauen
or
in
earth
but
only
God
.
And
as
to
the
remouing
of
fasting
,
if
that
be
fasting
which
they
call
fasting
,
namely
the
eating
of
fish
,
it
hath
not
bene
diminished
but
increased
in
our
time
,
and
as
for
true
fasting
and
abstinence
in
deede
,
it
hath
bene
publikely
commaunded
&
obserued
as
occasion
was
offered
,
and
priuate
fasting
with
the
right
vse
thereof
is
still
commended
in
our
doctrine
,
&
men
exhorted
vnto
it
.
Onely
the
abuses
,
superstition
and
deuilish
doctrine
set
forth
by
the
papistes
is
remoued
,
if
it
be
litle
practised
,
it
is
because
among
many
professors
there
are
but
few
followers
of
the
Gospel
.
But
looke
vpon
the
persecuted
congregations
and
you
shall
see
often
publike
fasting
,
the
priuate
exercise
the
Lord
knoweth
,
and
hath
commaunded
to
be
couered
rather
then
opened
.
Nowe
must
we
come
to
the
opinion
of
purgatory
,
which
in
deede
togither
with
masse
of
Scala
coeli
,
we
haue
vtterly
remoued
and
digged
vp
euen
from
the
very
foundations
,
howsoeuer
M.
Allen
gathering
togither
the
old
rude
rubbish
,
&
tempering
it
with
new
&
fine
cement
,
would
labour
to
build
it
vp
againe
.
And
euen
as
I
sayd
of
popish
confession
and
satisfaction
,
so
say
I
of
purgatory
,
we
abhorre
the
opinion
therof
,
not
only
as
blasphemous
against
the
bloud
of
Christ
which
purgeth
vs
from
al
our
sinnes
,
but
also
as
a
very
canch
of
careles
securitie
,
which
Sathan
hath
deuised
to
aduaunce
the
dominion
of
sinne
.
For
where
as
the
feare
of
euerlasting
torments
of
hell
fire
is
the
right
terrour
to
bridle
iniquitie
,
as
that
which
is
due
for
sinnes
and
wickednes
,
&
yet
restraineth
not
the
vngodly
from
their
abominable
life
,
what
restraint
shall
there
be
when
the
eternall
paines
are
chaunged
into
temporall
,
&
the
temporall
paines
may
be
redemed
by
so
small
a
price
as
popish
satisfactions
may
be
bought
for
?
which
redemption
if
it
be
neglected
in
mens
life
,
yet
it
may
be
performed
by
their
friendes
after
their
death
.
M.
Allen
sayth
fewe
of
vs
consider
the
deepe
wound
that
sinne
maketh
in
mans
soule
.
But
we
may
iustly
say
to
the
Papistes
that
they
neither
consider
the
depth
of
the
wound
,
nor
the
perfection
of
the
medicine
.
For
we
consider
the
wound
of
sinne
to
be
as
deepe
,
as
the
deepest
pitt
in
hell
,
which
will
not
be
filled
vp
with
the
slabbersawce
of
mens
merits
and
satisfactions
,
but
onely
with
the
bloud
of
the
onely
sonne
of
god
,
which
is
so
soueraigne
a
salue
for
this
so
desperate
a
sore
,
that
of
them
that
were
the
children
of
wrath
and
deade
in
sinnes
,
it
quickneth
them
,
rayseth
them
to
life
,
and
placeth
them
in
heauen
with
Christ
.
Ephes.
2.
And
as
for
that
painfull
penaunce
,
that
M.
Allen
complaineth
to
be
so
neglected
in
our
tyme
,
he
chargeth
vs
vniustly
with
the
cause
thereof
.
For
within
tyme
of
mans
memory
,
before
the
light
of
the
Gospell
did
shine
openly
,
we
saw
no
such
painfull
penaunce
commonly
,
but
v.
ladyes
psalters
,
v.
pater
nosters
,
v.
pence
to
v.
poore
men
in
remembraunce
of
the
v.
woundes
,
v.
fry
dayes
fast
and
such
like
.
And
as
for
pilgrimage
,
it
was
but
a
pastime
for
such
as
loued
to
roue
about
the
cuntryes
.
The
hardest
penaunce
was
to
pay
so
deare
for
the
paultry
of
Monkes
merites
,
and
Fryers
fables
,
Popes
pardons
,
and
such
like
.
Et
hinc
illae
lachrymae
.
This
maketh
the
bitter
complaint
,
that
this
marchaundise
will
no
more
be
bought
,
but
this
is
the
iudgement
of
God
vpon
the
great
whore
of
Babylon
.
3
Considering
therefore
the
great
spread
of
contagion
that
this
vntrue
doctrine
hath
wrought
both
to
the
euerlasting
miserie
of
heretikes
them selues
,
and
also
to
the
greuous
punishment
that
almighty
God
of
iust
iudgement
may
take
vpon
vs
(
that
by
his
great
mercy
be
yet
Catholikes
)
because
we
liue
in
wanton
welth
,
with
out
iust
care
or
cogitation
of
our
life
past
:
Neither
doing
any
worthy
fructes
of
penaunce
,
nor
yet
endeuouring
to
make
a
mendes
and
recompense
by
satisfying
for
our
sinnes
,
before
of
mercy
so
pardned
that
to
our
damnation
they
can
not
now
any
more
be
imputed
,
but
yet
for
answering
in
summe
parte
of
Gods
iustice
,
and
perfect
purging
of
the
same
sinnefull
life
past
,
out
of
all
doubte
sharpely
punishable
:
for
these
thinges
I
say
,
and
for
the
stirring
vp
of
the
feare
of
God
in
my selfe
,
Why
this
treatise
was
taken
in
hand
.
the
helpe
of
the
simple
,
the
defense
of
the
trueth
,
and
th
abating
of
this
great
rage
of
sinne
and
heresie
,
I
thought
good
to
geue
warning
(
moued
therevnto
by
my
frende
also
)
to
all
such
as
be
not
them selues
able
to
searche
out
the
trueth
of
these
matters
,
of
that
temporall
or
transitory
punishment
which
God
of
iustice
hath
ordained
in
the
other
worlde
,
for
such
as
woulde
not
iudge
them selues
,
and
preuent
his
heauy
hand
whiles
they
here
liued
:
our
forefathers
(
more
then
a
thousand
yeare
since
)
called
it
Purgatory
.
The
truth
and
certaine
doctrine
whereof
,
I
trust
through
Gods
goodnesse
so
clearely
to
proue
,
that
the
aduersary
(
be
he
neuer
so
great
with
the
Deuill
)
shall
neuer
be
able
to
make
any
likely
excuse
of
his
infidelitie
.
The
matter
of
the
first
booke
.
The
argument
of
the
second
booke
.
And
that
so
done
,
I
shall
both
open
and
proue
the
meanes
which
the
Church
of
God
hath
euer
profitably
vsed
for
the
reliefe
of
her
children
from
the
same
punishment
,
to
the
soueraigne
good
,
and
comfortable
for
the
faithfull
soules
departed
.
And
here
I
hartely
pray
thee
gentle
Reader
,
whosoeuer
thou
be
,
that
shall
finde
iust
occasion
vndoubtedly
to
beleue
this
article
of
necessary
doctrine
,
euer
constantly
set
forth
by
the
grauest
authoritie
that
may
be
in
earth
,
that
,
as
thou
faithfully
beleues
it
,
so
thou
perpetually
in
respect
of
the
day
of
that
dreadfull
visitation
,
study
with
feare
and
trembling
to
worke
thy
saluation
.
Let
that
be
for
euer
the
difference
betwixt
the
vnfruitefull
faith
of
an
heretike
,
and
the
profitable
beliefe
of
the
true
Catholike
Christian
:
that
this
may
worke
assured
penaunce
to
perpetuall
saluation
,
and
his
vaine
presumption
to
euerlasting
damnation
.
And
though
the
matter
which
I
haue
taken
in
hand
,
be
nothing
fitte
for
the
diet
of
such
delicate
men
as
haue
bene
brought
vp
vnder
the
pleasant
preaching
of
our
dayes
,
yet
perchaunce
,
change
of
diet
with
the
sharpnesse
of
this
eager
sawse
,
were
,
if
they
could
beare
it
,
much
more
agreable
to
their
weake
stomackes
.
Cyp.
Epist.
3.
lib.
5.
Trueth
was
euer
bitter
,
and
faulshood
flattering
.
For
th
one
by
present
paine
procureth
perpetuall
wealth
,
thother
through
deceitfull
sweetenes
worketh
euerlasting
woe
.
But
as
for
these
pleasure
preachers
them selues
,
because
I
feare
me
they
haue
indented
with
death
,
and
shaked
hands
with
hell
,
whatsoeuer
may
be
sayd
in
this
case
,
they
will
yet
spurne
with
the
wordes
of
the
wicked
.
Isai.
28.
Flagellum
inundans
cum
transierit
not
veniet
super
nos
:
quia
posuimus
mendacium
spem
nostram
,
&
mendacio
protecti
sumus
.
Tush
,
the
common
scourge
when
it
passeth
ouer
shall
not
touch
vs
,
for
we
haue
made
lying
our
succour
,
and
by
lying
are
we
garded
.
Yet
when
the
light
of
the
Apostolike
tradition
shall
dase
their
eyes
,
and
the
force
of
Gods
truth
beare
downe
their
boldnes
,
their
owne
blacke
afflicted
conscience
,
by
inward
acknowledging
that
truth
which
they
openly
withstand
,
shall
so
horribly
torment
their
mindes
,
that
denying
Purgatory
they
shall
thinke
them selues
aliue
in
hell
.
But
gentle
Readers
pray
for
them
with
teares
,
that
God
of
his
mighty
grace
would
strike
their
flesh
with
his
feare
.
Prayer
is
th
onely
remedy
against
wilfull
blindnes
.
And
if
my
poore
paine
with
the
prayers
of
vs
all
,
could
turne
any
one
of
them
all
from
the
way
of
wickednesse
,
it
would
recompense
doubtlesse
some
of
our
sinnes
,
and
cou●r
a
number
of
my
misdeedes
.
And
euer
whilest
we
liue
let
vs
praise
God
that
in
this
time
of
temptation
he
hath
not
suffered
vs
to
fall
,
as
our
sinnes
haue
deserued
,
into
the
misery
of
these
forsakers
.
To
whom
if
I
speake
sometimes
in
this
treatise
more
sharply
then
my
custome
or
nature
requireth
,
the
zeale
of
truth
and
iust
indignation
towards
heresie
,
with
the
example
of
our
forefathers
,
must
be
my
excuse
and
warrant
.
I
wil
be
as
plain
for
the
vnlearneds
sakes
as
I
may
,
&
the
matter
suffer
.
And
therfore
now
at
the
first
I
will
open
the
very
ground
,
as
neare
as
I
can
,
of
so
necessary
an
article
:
that
the
ignorance
of
any
one
peece
may
not
darken
the
whole
cause
.
Desiring
the
studious
to
reade
the
whole
discourse
,
because
euery
peculiar
pointe
so
ioyntly
dependeth
of
the
residewe
,
that
the
knowledge
of
one
,
orderly
geueth
light
to
all
the
other
.
And
so
the
whole
togither
I
●rust
shall
reasonably
satisfie
his
desire
.
3
Here
(
as
I
take
it
)
in
the
second
face
of
the
18.
leafe
,
beginneth
the
3.
matter
promised
in
the
argument
,
namely
a
briefe
note
of
the
authors
intent
,
&c.
The
chiefe
consideration
(
as
I
gather
)
is
for
that
men
endeuour
not
to
make
amendes
and
recompence
,
by
satisfying
for
their
sinnes
,
and
therefore
for
answering
some
part
of
Gods
iustice
,
and
perfect
purging
of
the
same
sinnefull
life
past
,
there
remayneth
sharpe
punishment
after
this
lyfe
.
I
will
commit
to
Christ
,
to
be
reuenged
,
the
horrible
iniury
done
to
his
death
and
bloud
shedding
,
which
if
it
be
not
a
full
aunswering
of
Gods
iustice
,
and
a
perfect
purging
of
all
our
sinnefull
life
,
in
vaine
shall
we
seeke
it
else
where
.
But
I
will
reason
with
M.
Allen
in
his
owne
principles
.
What
say
you
Sir
?
remayneth
there
some
part
of
Gods
iustice
to
be
aunswered
by
suffering
?
Surely
,
if
the
passion
of
Christ
will
not
serue
,
that
was
the
immaculate
lambe
of
God
,
it
were
straunge
that
the
suffering
of
a
sinnefull
man
should
satisfie
the
same
.
And
if
suffering
of
the
party
that
hath
sinned
be
necessarily
required
,
for
aunswering
some
part
of
Gods
iustice
,
howe
can
the
same
suffering
be
mitigated
by
masses
,
pardons
,
merites
,
&c.
or
cleane
taken
away
by
a
pardon
of
Iubely
,
à
poena
,
&
culpa
?
Againe
,
howe
can
the
merites
of
an
other
,
abate
his
punishment
,
which
must
suffer
him selfe
to
aunswere
Gods
iustice
?
If
the
iustice
of
God
be
not
aunswered
by
the
offering
of
Christ
,
how
is
it
aunswered
,
when
any
mans
suffering
is
by
any
of
your
meanes
mollified
or
taken
away
?
But
it
sufficeth
you
that
your
forefathers
,
more
then
a
thousand
yeares
agoe
,
called
that
place
of
sufferance
,
purgatory
.
But
I
pray
you
what
is
it
called
in
the
Scripture
?
either
of
the
olde
testament
or
the
newe
,
or
in
the
first
and
second
hundreth
yeares
after
Christ
?
Diuerse
errours
be
older
then
a
thousand
yeares
,
but
age
can
neuer
make
falshoode
to
be
truth
,
and
therefore
I
waye
not
your
proude
bragges
worth
a
strawe
.
I
am
one
of
the
least
of
Gods
ministers
,
and
not
worthy
,
in
respect
of
my
greatest
infirmities
,
of
the
lowest
place
in
his
Church
,
yet
by
his
grace
and
the
authoritie
of
his
holy
word
,
I
shall
be
able
to
ouerthrowe
,
both
this
and
all
other
babylonicall
bulwarkes
,
that
are
cast
vp
by
Sathan
and
all
his
instruments
.
For
the
defence
of
popish
heresie
,
against
the
t●uth
of
God
.
And
neither
the
myst
of
mens
inuentions
,
which
you
call
the
light
of
apostolike
tradition
,
shall
be
able
to
darken
the
truth
of
the
Gospell
,
nor
the
errours
of
mortall
men
,
which
you
terme
the
force
of
Gods
trueth
,
shall
beare
downe
th
authoritie
of
Gods
holy
spirite
.
And
as
for
the
torment
of
conscience
,
by
inward
acknowedlging
of
the
truth
openly
withstanded
,
it
is
not
like
you
could
so
liuely
describe
it
,
if
you
had
not
experience
of
it
in
your selfe
.
Our
consciences
(
most
humble
and
harty
thankes
we
yeald
to
the
infinite
mercy
of
God
)
are
washed
white
and
purged
from
all
blacknes
,
by
the
precious
bloud
of
Christ
,
which
is
the
propitiation
for
our
sinnes
,
that
cleaue
vnto
him
by
true
&
liuely
faith
:
and
open
iudgement
shall
one
day
shew
,
that
all
obstinate
Papistes
,
which
seeke
to
establish
their
owne
iustice
,
shal
be
voyde
of
the
iustice
of
God
,
&
while
they
wrastle
to
come
out
of
purgatory
,
they
take
the
high
way
to
fall
headlong
into
hell
.
God
lighten
the
eyes
of
them
that
are
blinde
of
simplicitie
,
and
confound
all
such
as
sinne
of
malicious
wickednes
.
The
excuse
of
your
sharpe
speach
,
perhaps
might
seeme
probable
,
if
you
did
not
vse
intollerable
sclaundering
and
rayling
,
which
neither
by
zeale
of
trueth
,
nor
example
of
godly
fathers
,
can
well
be
shadowed
,
much
lesse
warranted
.
THAT
OFTEN
AFTER
OVR
SINNES
BEFOR
GIVEN
BY
THE
sacrament
of
penaunce
,
there
remaineth
some
due
of
temporall
punishment
,
for
the
satisfying
of
Gods
iustice
,
&
some
recompence
of
the
offences
past
.
CAP.
I.
1
AS
it
is
most
true
,
Ephes.
1.
Heb.
9.
and
the
very
grounde
of
all
Christian
comfort
,
that
Christes
death
hath
payed
duely
and
sufficiently
for
the
sinnes
of
all
the
world
,
by
that
aboundant
price
of
redemption
payed
vppon
the
Crosse
:
August
.
Enche
.
cap.
65.
So
it
is
of
like
credit
to
all
faithfull
,
that
no
man
was
euer
partaker
of
this
singular
benefite
,
but
in
the
knotte
and
vnitie
of
his
body
misticall
,
which
is
the
Church
.
To
the
members
whereof
,
the
streames
of
his
holy
bloud
and
beames
of
his
grace
,
for
the
remission
of
sinne
&
sanctification
,
be
orderly
,
through
the
blessed
Sacraments
as
condethes
of
Gods
mercy
,
conueyde
.
All
which
Sacraments
,
though
they
be
instituted
and
vsed
as
meanes
to
deriue
Christes
benefites
,
Marke
the
ground
of
the
cause
.
and
bestow
his
grace
of
redemption
vppon
the
worthy
receiuers
:
yet
like
effect
or
force
,
is
not
by
the
meaning
of
their
first
author
and
institutor
,
emploied
vpon
all
receiuers
,
nor
giuen
to
all
the
Sacraments
.
That
may
well
appeare
,
if
we
marke
the
exceding
aboundant
mercy
,
that
is
powred
vpon
al
men
at
their
first
incorporation
and
entraunce
into
the
houshold
of
the
faithfull
,
by
Baptisme
:
In
which
Sacrament
,
the
merites
of
our
masters
death
be
so
fully
and
largely
caried
downe
for
the
remission
of
sinne
,
that
were
the
life
before
neuer
so
loden
with
most
horrible
offences
,
that
in
this
misery
man
may
commit
,
yet
the
offender
is
not
onely
pardoned
of
the
same
,
but
also
perfectly
acquieted
for
euer
,
of
all
paine
or
punishment
(
other
then
the
common
miseries
of
mankind
)
which
his
proper
offences
before
committed
by
any
meanes
might
deserue
.
And
no
lesse
free
nowe
then
the
childe
after
baptisme
,
which
onely
originall
sinne
brought
thither
.
So
sayth
S.
Ambrose
by
these
wordes
:
Gratia
Dei
in
Baptismate
non
quaerit
gemitum
,
But
now
a
man
that
is
so
freely
discharged
of
all
euill
life
and
sinne
committed
before
he
came
into
the
family
,
if
he
fall
into
relapse
,
In
cap.
3.
Isai
.
S.
Hierome
termeth
the
second
table
,
or
refuge
after
shipwracke
:
as
a
meanes
that
may
bring
man
to
the
porte
of
saluation
,
though
lightly
not
without
present
dammage
and
daunger
.
In
which
blessed
Sacrament
,
though
Gods
grace
haue
mighty
force
for
mans
recouery
,
and
worketh
aboundantly
both
remission
of
sinnes
,
and
the
discharge
of
eternall
punishment
due
by
iust
iudgement
to
the
offender
,
yet
Christ
him selfe
(
the
author
of
this
Sacrament
as
the
rest
)
meant
not
to
communicate
such
efficacie
or
force
to
this
,
as
to
baptisme
,
The
force
of
Christes
death
is
not
so
largely
applyed
vnto
vs
in
the
Sacrament
of
penaunce
as
in
Baptisme
.
for
the
vtter
acquieting
of
all
paine
by
sinnefull
life
deserued
.
For
as
in
Baptisme
,
where
man
is
perfectly
renewed
,
it
was
semely
to
set
th
offender
at
his
first
entraunce
on
cleare
ground
,
and
make
him
free
for
all
thinges
done
abrode
:
so
it
excedingly
setteth
forth
Gods
iustice
,
and
nothing
impareth
his
mercy
,
to
vse
(
as
in
all
common
welthes
by
nature
and
Gods
prescription
is
practised
)
with
grace
discipline
,
with
iustice
clemency
,
with
fauour
correction
,
and
with
loue
,
due
chastisement
of
such
sinnes
,
as
haue
by
the
houshold
children
bene
committed
.
Nowe
therefore
,
if
after
thy
free
admission
to
this
family
of
Christ
,
thou
doe
greeuously
offend
,
remission
may
then
be
had
againe
:
but
not
commonly
without
sharpe
discipline
,
seeing
the
father
of
this
our
holy
houshold
punisheth
where
he
loueth
,
Ad
Heb.
12.
and
chastiseth
euery
childe
whom
he
receiueth
.
Whose
iustice
in
punishment
of
sinne
,
not
onely
the
wicked
,
but
also
the
good
must
much
feare
.
Whereof
S.
Augustine
warneth
vs
thus
:
Deus
(
sayth
he
)
nec
iusto
parcit
,
nec
iniusto
:
Lib.
22.
contra
Faustum
cap.
20.
illum
flagellando
vt
filium
,
istum
puniendo
vt
impium
.
God
spareth
neither
the
iust
,
nor
vniust
:
chastising
th
one
as
his
childe
,
punishing
the
other
as
a
wicked
person
.
A
childe
then
of
this
houshold
continuing
in
fauour
,
though
he
can
not
euerlastingly
perish
with
the
impenitent
sinners
,
yet
he
must
(
being
not
by
some
especial
prerogatiue
pardoned
)
beare
the
rodde
of
his
fathers
discipline
.
And
gladly
say
with
the
prophet
.
In
flagella
paratus
sum
.
I
am
ready
for
the
roddes
.
And
whatsoeuer
these
wantons
,
that
are
runne
out
of
this
house
,
Psal.
37.
for
their
owne
ease
or
other
mennes
flattery
shal
forge
,
let
vs
continue
in
perpetuall
cogitation
of
our
sinnes
forgeuen
:
and
by
all
meanes
possible
recompence
our
negligences
past
.
Let
vs
not
think
but
God
hath
somewhat
to
say
to
vs
,
euen
for
our
offences
pardoned
:
being
thus
warned
by
●is
owne
mouth
.
Apoc.
2.4
.
Sed
habeo
aduersum
te
pauca
,
quòd
charitatem
tuam
primam
reliquisti
:
Memor
esto
itaque
vnde
excideris
,
&
age
poenitentiam
,
&
prima
opera
fac.
But
somewhat
I
haue
against
thee
,
because
thou
art
fallen
from
thy
first
loue
.
Remembre
therefore
from
whence
thou
fell
,
do
penaunce
,
and
beginne
thy
former
workes
againe
.
And
the
consideration
of
this
diuersitie
betwixt
remission
had
by
baptisme
,
and
after
relapse
by
the
sacrament
of
penaunce
,
moued
Damascen
to
call
this
second
remedie
,
De
orth.
fide
lib.
4.
ca.
9.
Baptismum
vere
laboriosum
,
quod
per
poenitentiam
&
lachrymas
perficitur
.
A
kinde
of
Baptisme
full
of
trauell
,
by
penaunce
and
teares
to
be
wroght
.
In
which
God
so
pardoneth
sinnes
,
that
both
the
offence
it selfe
,
and
the
euerlasting
paine
due
for
the
same
being
wholy
by
Christes
death
&
merites
wyped
away
,
there
may
yet
remaine
the
debt
of
temporal
punishment
on
our
parte
to
be
discharged
,
as
well
for
some
satisfaction
of
Gods
iustice
,
against
the
eternal
ordre
wherof
we
vnworthely
offended
,
In
Ench.
cap.
65.
as
for
to
aunswere
the
Church
of
her
right
(
as
S.
Austine
saith
)
in
which
only
al
sinnes
be
forgeuen
Mary
when
occasion
of
satisfying
for
our
offensies
in
this
life
is
neglected
,
or
lacke
of
time
,
by
reason
of
longe
continuance
and
late
repentaunce
,
suffereth
not
due
recompense
in
our
life
,
which
is
the
time
of
mercie
,
then
certes
the
hand
of
God
shall
be
much
more
heuie
,
and
the
punishment
more
greuous
.
And
this
is
with
out
doubt
to
be
looked
for
,
that
the
debt
due
for
sinne
,
must
either
here
by
paine
or
pardon
be
discharged
,
or
els
to
our
greater
grief
after
our
departure
required
.
CAP.
I.
1
ALthough
the
argument
of
this
chapter
be
but
one
,
yet
I
thought
it
good
to
diuide
the
answere
into
two
partes
.
The
former
part
containeth
his
proposition
,
the
latter
his
confirmation
.
And
first
concerning
the
sufficiency
of
Christes
redemption
,
there
is
nothing
can
be
spoken
so
magnifically
,
but
that
the
worthines
thereof
passeth
and
excedeth
it
.
I
will
therefore
agree
with
you
in
that
you
say
of
the
comfort
,
sufficiency
and
aboundant
p●●ce
of
the
death
of
Christ
,
and
I
would
you
would
alwayes
agre
with
your selfe
in
the
constant
confession
of
the
same
truth
,
I
receaue
also
that
which
you
affirme
,
that
the
benefit
of
his
death
,
extendeth
also
to
the
members
of
his
mystical
body
.
But
in
that
which
you
make
to
be
the
onely
meane
,
whereby
the
same
is
conueyed
and
applyed
vnto
vs
,
I
can
not
but
dissent
from
your
iudgement
.
For
the
meane
on
Gods
behalfe
,
by
which
we
are
made
partakers
of
the
fruites
of
Christes
passion
,
and
so
grafted
into
his
body
,
is
his
holy
spirite
of
promise
,
which
is
the
earnest
and
assuraunce
of
our
inheritaunce
,
who
worketh
in
vs
fayth
,
as
the
onely
meane
by
which
the
righteousnes
of
Christ
is
applyed
vnto
vs
.
Eph.
1.
And
as
for
the
Sacraments
,
which
you
seeme
to
make
the
onely
condittes
of
Gods
mercy
,
we
are
taught
in
the
holy
Scriptures
,
that
they
are
the
seales
of
Gods
promises
geuen
for
the
confirmation
of
our
fayth
,
as
was
circumcision
to
Abraham
,
when
he
was
iustified
before
through
faith
,
Rom.
4.
You
will
vs
in
the
margent
,
to
marke
the
grounde
of
your
cause
,
which
is
in
deede
a
good
admonition
.
For
seeing
the
grounde
of
your
cause
leaneth
vpon
your
onely
affirmation
,
and
is
contrary
to
th
autority
of
Gods
word
,
iniurious
to
the
spirite
of
God
,
and
neglecting
the
fayth
of
Christ
,
what
so
euer
you
buyld
thereuppon
,
must
needes
be
like
the
foundation
.
But
howe
shoulde
your
free
will
be
maintayned
?
if
Gods
spirite
had
any
place
,
that
distributeth
to
euery
one
according
to
the
good
pleasure
of
his
owne
will
.
1.
Cor.
12.
And
how
should
the
Sacrament
geue
grace
of
the
worke
wrought
?
if
fayth
were
requisite
in
them
that
receiue
them
.
Of
like
authority
it
is
,
which
you
say
,
that
like
effect
is
not
geuen
to
all
the
Sacramentes
.
Surely
all
the
Sacramentes
of
Christes
institution
,
haue
lyke
effect
in
Gods
elect
.
But
let
vs
heare
your
difference
.
By
baptisme
all
sinne
committed
before
,
and
the
punishment
thereof
,
is
clearely
forgeuen
,
by
the
Sacrament
of
penaunce
,
though
the
sinne
be
forgiuen
,
yet
there
remayneth
a
temporal
punishment
.
When
the
Pope
geueth
a
general
pardon
à
poena
&
culpa
,
doth
he
not
it
by
the
sacrament
of
penaunce
?
if
he
do
it
by
that
sacrament
,
then
are
temporall
paines
also
remitted
therby
.
Thus
one
falshod
ouerthroweth
an
other
.
But
Christ
you
say
the
author
of
this
sacrament
,
meant
not
to
communicate
such
efficacie
●o
this
,
as
to
Baptisme
.
Here
are
two
assertions
,
first
of
the
author
,
then
of
the
force
of
this
Sacrament
,
but
neither
of
both
able
to
be
proued
by
the
word
of
God
.
Neuerthelesse
here
is
brought
in
that
which
is
thought
to
be
the
piller
,
not
onely
of
purgatory
,
but
also
of
all
other
popish
satisfactions
:
namely
the
chastisement
and
correction
,
that
God
ministreth
to
his
children
,
whose
sinnes
he
hath
pardoned
,
which
is
not
a
satisfaction
for
the
sinnes
past
,
but
a
warning
for
the
time
to
come
,
and
is
neuer
accompted
in
scripture
,
for
an
answering
of
Gods
iustice
,
but
a
token
of
his
mercy
,
being
not
the
punishment
of
a
iudge
,
but
the
chastisement
of
the
father
to
the
amendement
of
his
childe
that
suffereth
,
and
for
an
admonition
of
other
,
that
they
likewise
offend
not
.
Heb:
12.
And
after
this
manner
,
are
also
those
places
to
be
vnderstood
,
where
God
is
sayd
to
punish
the
offences
of
his
children
.
But
whereas
M.
Allen
allegeth
the
saying
of
Christ
vnto
the
Angell
of
the
Church
of
Ephesus
,
Apoc.
2.
But
I
haue
somewhat
against
thee
,
&c.
to
proue
that
God
hath
somewhat
to
say
for
our
offences
pardoned
,
I
maruell
whether
he
were
sleeping
or
waking
when
he
wrote
it
,
for
there
the
pastor
and
Church
is
charged
,
for
their
offence
which
is
not
to
be
pardoned
,
except
they
repent
,
&
if
they
repent
to
be
clearly
remitted
.
But
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
or
,
age
poenitentiam
,
with
M.
Allen
,
is
doe
penaunce
,
&
doing
of
penaunce
,
with
him
soundeth
to
make
satisfaction
.
He
professeth
in
one
place
his
ignoraunce
in
the
Greeke
tongue
:
but
if
he
would
but
acknowledge
what
poenitere
in
Latine
signifieth
to
be
sory
,
he
neede
not
to
haue
occupied
him selfe
in
alleging
that
place
.
But
proceding
a
litle
further
,
he
maketh
two
causes
why
the
debt
of
temporall
punishment
remaineth
to
be
discharged
by
vs
.
One
for
some
satisfaction
of
Gods
iustice
,
as
though
the
satisfaction
of
Christ
were
imperfect
.
An
other
to
answere
the
Church
of
her
right
(
as
S.
Augustine
sayth
)
.
In
deede
the
olde
discipline
of
the
Church
,
required
that
open
offenders
,
should
not
onely
repent
priuatly
before
God
,
but
also
shew
open
signes
of
harty
repentaunce
for
satisfying
the
Church
,
by
whom
they
were
to
be
receaued
as
before
their
repentaunce
they
were
cast
out
.
And
in
this
sense
,
satisfaction
is
often
vsed
by
the
auncient
fathers
,
and
not
to
fulfill
the
righteousnes
of
God
,
either
by
doing
or
suffering
of
any
thing
.
Seeing
therefore
that
God●
iustice
is
throughly
satisfied
by
Christes
suffering
,
there
remayneth
no
satisfaction
to
be
supplyed
by
men
.
For
the
afflictions
of
the
faithfull
,
are
t●e
matter
of
their
patience
and
conformitie
with
Christ
their
head
,
the
punishments
that
are
inflicted
vpon
them
,
are
the
corrections
of
mercy
,
not
the
satisfactions
of
iustice
.
There
remaineth
therefore
no
temporall
punishment
for
satisfying
of
Gods
iustice
in
our
life
,
and
much
lesse
after
our
death
.
2
And
this
to
be
the
graue
doctrine
and
constant
faith
of
the
fathers
I
must
first
declare
:
both
for
that
it
shall
firmly
establish
our
whole
matter
,
and
clearely
open
the
case
of
controuersie
betwixt
vs
and
the
forsaken
company
.
Who
would
so
gladly
liue
at
ease
in
their
onely
faith
,
that
they
list
nether
satisfie
for
their
sinnes
,
nor
procure
Gods
mercy
by
well
working
.
In
this
case
then
let
vs
seeke
the
ordre
of
Gods
iustice
,
by
the
diligent
consideration
of
some
notable
pers●nages
,
of
whome
we
may
haue
by
the
plaine
Scripture
euident
testimonie
both
of
the
remission
of
their
sinnes
,
and
their
penaunce
and
punishment
after
they
were
reconciled
againe
.
Our
first
father
Adam
,
Adam
that
first
did
fal
,
and
was
first
pardoned
▪
did
yet
abide
the
scourge
for
his
sinnes
.
in
whome
we
may
beholde
almost
the
whole
course
of
Gods
iudgement
,
and
through
whome
both
sinne
and
all
punishment
due
for
sinne
entred
into
the
world
,
I
thinke
he
had
the
first
benefite
by
Christes
death
for
the
remission
of
his
disobedience
:
or
at
the
least
(
because
I
woulde
not
auouch
an
vncertain
thing
)
this
I
am
sure
,
that
by
Christ
he
was
raised
vp
to
Gods
fauour
againe
.
Of
whome
we
finde
it
thus
written
in
the
booke
of
wisdome
.
Haec
illum
qui
primus
formatus
est
pater
orbis
terrarum
,
cum
solus
esset
creatus
,
custodiuit
:
Cap.
10.
&
eduxit
illum
a
delicto
suo
.
This
(
saith
he
,
meaning
by
Christ
vnder
the
name
of
wisedom
)
safely
preserued
him
that
was
first
formed
of
God
,
the
father
of
the
world
,
when
he
was
created
all
alone
:
and
raysed
him
out
of
his
sinne
again
.
The
which
disobedience
(
with
what
other
sinne
so
euer
was
thereunto
in
him
ioyned
)
though
it
was
thus
clearly
pardoned
,
yet
the
punishment
thereof
,
both
he
felt
long
after
in
his
owne
person
,
and
it
lieth
vpon
his
posterity
till
this
day
.
For
which
sinne
he
him selfe
began
to
doe
penaunce
(
as
Irenaeus
saith
)
euen
in
paradise
:
Lib.
●
.
ca.
33
and
then
God
practised
iudgement
vpon
him
(
as
Augustine
noteth
)
first
by
his
disinheritaunce
,
then
by
painfull
trauell
inioyned
,
by
the
vnaptnesse
of
the
earth
to
serue
his
turne
,
by
rebellion
of
the
inferiour
creatures
,
by
the
troublesom
motions
of
his
owne
affections
,
&
briefly
in
all
pointes
by
a
lothsom
life
and
a
dreadfull
death
.
Yea
and
that
his
punishment
ceased
not
in
this
world
by
his
death
,
but
many
hundreth
yeares
after
remained
as
further
condemnation
of
his
disobedience
,
I
shall
more
conueniently
anone
declare
.
Now
seeking
further
to
haue
cleare
and
open
euidence
in
this
case
,
we
can
not
wish
more
proofe
then
may
be
had
by
the
straung
working
and
dispensation
of
God
,
in
the
manifold
affaires
of
that
sanctified
people
,
and
chosen
nation
of
the
Israelites
.
In
which
peoples
perpetuall
protection
,
a
man
might
finde
a
perfect
platte
of
mercy
and
iudgement
.
So
often
they
fall
,
so
sodenly
they
rise
:
so
grieuously
they
offend
,
such
mercy
they
finde
,
that
it
is
maruelous
to
consider
.
Of
this
elect
family
therefore
thus
God
speaketh
.
Psal.
88.
Si
autem
dereliquerint
filij
eius
legem
meam
,
&
in
iudicijs
meis
non
ambulauerint
,
visitabo
in
virga
iniquitates
eorum
,
&
in
verberibus
peccata
eorum
:
misericordiam
autem
meam
non
dispergam
ab
eo
,
neque
nocebo
in
veritate
mea
.
If
his
children
reiect
my
lawe
,
and
walke
not
in
my
iudgements
,
with
rodde
will
I
visit
their
wickednes
,
and
in
stripes
their
sinnes
:
yet
will
I
not
take
my
mercy
from
him
(
or
them
,
as
it
is
also
redde
)
nor
harme
him
in
my
truth
.
Gods
people
first
pardoned
,
was
then
●fter
punished
.
Exod.
32.
This
people
,
at
their
first
passage
out
of
Egypt
committing
horrible
idolatry
,
was
pardoned
thereof
at
the
instance
of
Moises
:
yet
so
saith
our
Lord
God
vnto
him
:
Ego
autem
in
die
vltionis
,
visitabo
&
hoc
peccatum
eorum
:
But
yet
in
the
day
of
reuengement
,
I
will
visit
this
their
offence
also
.
The
same
people
offending
greuously
again
by
murmure
and
mistrust
of
Gods
carefull
prouidence
towards
them
,
at
their
Gouernours
humble
sute
were
expresly
forgiuen
in
these
wordes
.
Numer.
14.
Dimisi
iuxta
verbum
tuum
.
I
haue
pardoned
them
according
to
thy
word
.
But
after
their
assured
warraunt
for
the
full
remission
of
the
fault
,
&
the
eternall
paine
due
to
that
greeuous
sinne
,
behold
yet
their
punishment
temporall
for
the
same
.
Attamen
omnes
homines
qui
viderunt
maiestatem
,
&c.
For
all
that
(
saith
our
Lord
)
euery
one
that
hath
seene
my
maiesty
,
and
the
wonders
which
I
wrought
in
Egypt
,
&
in
the
wildernes
,
&
yet
hath
notwithstanding
tempted
me
tenne
times
,
shall
not
beholde
the
land
for
which
I
bound
my selfe
by
oth
to
their
forefathers
.
But
passing
the
peoples
sinne
Moises
and
Aron
them selfe
,
in
many
pointes
minister
aboundant
profe
of
this
matter
.
Who
both
dying
in
perfect
fauour
of
God
,
yet
for
their
mistrust
were
discharged
of
guiding
Gods
people
,
or
entring
them selfe
into
the
land
so
hartely
desired
,
and
so
long
loked
for
before
,
Num.
20.
Of
these
two
the
Prophet
sayth
thus
:
Psal.
98.
Custodiebant
testimonia
eius
&
praeceptum
quod
dedit
illis
.
Deus
tu
propitius
fuisti
eis
,
&
vlciscens
,
in
omnes
adinuentiones
eorum
.
They
obserued
his
testimonies
,
and
the
charge
that
he
gaue
vnto
them
.
Lord
God
thou
wast
mercifull
vnto
them
,
and
sharply
reuenged
their
owne
inuentions
.
The
like
ordinaunce
of
Gods
iustice
in
punishment
of
such
as
he
highly
fauoured
,
may
appeare
in
Samson
,
in
Hely
,
sudic
.
16.
1.
Reg.
3.
&
all
other
notorious
personages
in
the
whole
Scripture
.
But
the
heartely
beloued
of
God
King
Dauids
example
so
beareth
downe
our
aduersaries
,
that
I
can
not
wel
omit
it
,
though
I
now
long
to
be
nearer
my
matter
.
This
Prophet
had
an
expresse
pardon
,
with
a
plaine
prouiso
that
he
should
notwithstanding
beare
the
heauy
hand
of
God
,
for
the
punishment
of
his
former
sinne
.
Once
for
taking
pride
in
the
multitude
and
numbring
of
his
people
,
God
,
though
he
pardoned
him
,
yet
by
the
prophet
,
2.
Reg.
vlt.
God
gaue
him
leaue
to
chuse
of
thre
named
scourges
,
which
he
would
:
to
whom
he
answered
.
Coarctor
nimis
:
sed
melius
est
incidere
in
manus
Domini
,
multae
enim
sunt
misericordiae
eius
.
I
am
sore
vrged
:
but
better
it
is
to
fall
into
Gods
handes
,
for
his
mercyes
be
exceding
many
.
And
so
according
to
his
election
,
he
had
many
thousandes
of
his
people
perished
by
Gods
plague
.
Of
whose
case
,
S.
Gregory
sayth
maruelous
much
in
these
fewe
wordes
.
Deus
delictum
delet
,
sed
inultum
non
deserit
:
peccato
non
parcitur
,
quia
sine
vindicta
non
laxatur
.
Lib.
9.
in
Iob.
cap.
82.
God
wypeth
away
mannes
offence
,
but
he
leaueth
it
not
vnpunished
:
sinne
is
not
spared
,
because
it
is
not
without
reuenge
released
.
But
before
this
,
he
had
a
full
warrant
of
remission
of
his
horrible
murder
and
adultery
,
by
the
Prophet
Nathan
,
saying
vnto
him
thus
after
his
repentaunce
.
2.
Reg.
12.
Dominus
quoque
transtulit
peccatum
tuum
,
nonmori
eris
:
veruntamen
quoniam
blasphemare
fecisti
inimicos
nomen
Domini
propter
verbum
hoc
,
filius
qui
natus
est
tibi
morte
morietur
.
Our
Lord
hath
remoued
thy
sinne
:
neuerthelesse
,
because
thou
hast
made
th
enimies
blaspheme
our
Lordes
name
by
this
worde
,
thy
sonne
which
is
borne
vnto
thee
shall
dye
the
death
.
Of
which
matter
S.
Augustine
by
occasion
talking
against
Faustus
,
asketh
what
maner
of
pardon
it
was
,
Lib.
23.
cap.
67.
that
the
Prophet
brought
from
God
vnto
Dauid
.
And
he
answereth
thus
.
Ad
quam
rem
nisi
ad
sempiternam
salutem
?
neque
enim
praetermissa
est
in
illo
,
secundum
Dei
comminationem
,
flagelli
paterni
disciplina
.
To
what
ende
else
(
had
he
his
pardon
)
but
to
euerlasting-saluation
?
For
he
scaped
not
the
scourge
of
his
fathers
discipline
,
according
as
the
threatning
of
God
before
did
portend
.
All
the
forsa●d
examples
then
being
so
euident
,
they
must
needes
conclude
this
assuredly
,
that
after
our
offences
be
remitted
,
there
commonly
yet
remaineth
some
paine
and
right
debt
,
to
be
discharged
by
the
offenders
punishment
,
before
he
receiue
the
ample
benefite
of
eternall
saluation
.
2
Now
commeth
in
the
colourable
confirmation
of
this
false
proposition
,
and
that
by
examples
of
the
holy
Scripture
,
which
must
therefore
more
diligently
be
wayed
,
because
they
are
so
seldom
alleged
.
But
first
he
must
rayle
a
crash
at
the
forsaken
Protestantes
,
which
would
so
gladly
liue
at
ease
in
their
onely
faith
,
that
they
list
neither
to
satisfie
for
their
sinnes
,
nor
to
procure
Gods
mercy
with
good
workes
.
Doubtles
(
M.
Allen
)
they
list
not
by
seeking
to
iustifie
them selues
,
procure
to
be
forsaken
of
God
.
But
you
Papistes
are
they
,
that
seeke
to
iustifie
your selues
,
like
the
olde
pharisees
,
and
boast
of
your
prayers
,
fastings
and
satisfactions
,
but
God
knoweth
what
you
are
within
.
As
for
our
onely
faith
shall
stand
before
God
,
when
your
infidelity
shall
condemne
you
,
and
the
fruites
of
our
onely
faith
shall
appeare
to
Gods
glory
,
when
the
vayne
bragge
of
your
meritorius
workes
shal
be
discouered
to
your
eternall
shame
.
But
to
come
to
your
examples
,
I
must
admonish
the
Reader
,
that
neither
your
wit
,
memory
,
diligence
,
nor
learning
,
deserueth
any
commendations
,
for
alleging
them
that
haue
so
often
before
bene
abused
,
by
all
them
that
of
your
side
haue
defended
your
cause
,
of
whom
you
are
but
a
translator
or
borower
,
not
an
author
or
obseruer
your self
.
And
therefore
I
might
iustly
referre
the
Reader
to
the
learned
and
godly
aunswers
of
so
many
,
as
haue
impugned
this
heresie
before
,
but
because
euery
man
either
can
not
or
will
not
seeke
further
then
this
booke
,
I
will
briefly
aunswere
euery
example
,
as
it
is
an
easy
matter
to
doe
,
they
are
so
vnfitly
applyed
to
the
purpose
for
which
they
are
alleged
.
The
first
example
is
of
our
first
parent
Adam
,
whose
sinne
though
it
were
pardoned
through
Christ
,
yet
he
and
all
his
posterity
feeleth
the
punishment
thereof
.
An
argument
very
farre
fetched
to
maintayne
the
paynes
of
purgatory
.
The
miseries
of
this
life
in
that
they
be
common
to
the
godly
,
with
the
wicked
,
they
sufficiently
declare
,
that
they
are
no
satisfaction
for
sinne
,
but
a
demonstration
of
our
miserable
condition
to
humble
vs
,
&
make
vs
desirous
of
restitution
by
Christ
.
And
although
they
were
enioyned
by
the
curse
of
God
against
sinne
,
yet
to
those
that
are
deliuered
from
the
curse
of
God
by
the
blessed
seede
Iesus
,
they
also
are
conuerted
into
blessings
.
Hereof
the
godly
reioyse
in
afflictions
,
knowing
that
afflictions
worke
patience
,
patience
worketh
trial
,
triall
hope
,
and
hope
confoundeth
not
,
yea
by
them
we
are
made
conformable
vnto
Christ
,
that
suffering
with
him
we
may
raigne
with
him
.
Rom.
5.
&
8.
As
for
that
which
Adam
suffered
after
his
death
,
when
you
haue
declared
it
,
then
will
I
also
confute
it
.
Next
followeth
the
examples
of
the
Israelites
which
often
fell
,
were
punished
and
rose
againe
.
The
former
example
was
not
so
farre
of
in
tyme
,
as
this
is
in
matter
,
for
that
example
although
it
were
impertinent
,
yet
it
had
some
similitude
with
the
cause
,
for
that
Adam
was
pardoned
,
and
yet
bare
some
part
of
punishment
.
But
here
are
brought
in
the
whole
people
,
among
whom
many
were
wicked
,
and
commonly
more
hypocrites
then
true
Israelites
,
and
yet
the
very
text
alleged
out
of
the
88.
Psalme
,
declareth
that
the
godly
children
which
were
punished
,
were
chastised
in
mercy
,
and
not
condemned
by
iustice
.
And
as
for
the
saying
of
God
.
Exod.
32.
that
notwithstanding
he
had
pardoned
the
Israelites
,
yet
he
would
visit
their
sinne
in
the
day
of
vengeance
,
litle
helpeth
the
matter
.
For
the
pardon
was
generall
to
the
whole
people
,
that
he
would
not
destroy
them
from
being
a
nation
,
as
appeareth
in
the
14.
verse
of
that
chapter
,
but
not
perticular
to
euery
one
,
that
he
would
remitte
their
sinne
&
take
them
into
his
fauour
,
as
appeareth
verse
33.
where
he
sayth
,
that
who
so
euer
had
sinned
he
would
put
him
out
of
his
booke
.
The
same
answere
serueth
for
the
like
text
.
Num.
14.
But
Moises
&
Aaron
are
examples
of
this
matter
most
manifest
.
I
answere
to
the
punishment
of
Moises
&
Aaron
,
as
to
the
punishment
of
all
other
faithfull
persons
,
they
were
not
to
satisfie
the
iustice
of
God
,
but
to
declare
his
mercy
in
admonishing
them
,
and
others
by
their
examples
,
how
odious
sinne
is
vnto
him
,
and
yet
euen
the
chastisement
of
God
is
a
benefite
vnto
his
children
,
not
onely
because
it
is
a
signe
of
his
fatherly
loue
toward
them
,
but
also
because
he
conuerteth
it
alwaies
vnto
their
reward
and
profit
.
As
in
the
example
of
Moises
and
Aaron
,
it
was
a
fatherly
rodde
to
discharge
them
of
guiding
Gods
people
,
and
entring
into
the
lande
of
promise
:
but
in
the
meane
time
it
was
a
great
benefite
that
they
were
discharged
of
a
heauy
and
troublesome
burden
,
and
entred
sooner
into
that
land
of
eternall
life
,
whereof
the
other
was
but
a
signe
and
shadow
.
And
therefore
the
Psalmist
sayth
iustly
of
them
,
that
God
was
mercifull
vnto
them
,
in
reuenging
their
inuentions
.
But
because
S.
Augustines
words
may
be
of
more
credit
with
you
,
he
sayth
of
the
death
of
Moises
&
Aaron
,
that
they
were
signa
futurorum
non
supplicia
indignationis
Dei.
Signes
of
things
to
come
not
punishments
of
Gods
displeasure
.
Quaestion
.
Num.
lib.
4.
Quest.
53.
But
the
example
of
King
Dauid
is
counted
a
great
and
speciall
bulwarke
of
this
cause
,
which
notwithstanding
is
answered
euen
as
the
rest
.
Dauid
the
child
of
God
,
was
beaten
with
the
mercifull
rodde
of
Gods
fatherly
correction
,
and
set
as
an
example
to
Gods
children
of
all
ages
,
to
shew
how
God
abhorreth
murder
and
adultery
.
And
although
the
payne
were
bitter
for
the
tyme
,
as
all
chastisment
is
,
yet
no
doubt
but
he
receaued
great
profite
thereby
.
Heb.
12.
And
as
for
the
plague
for
numbring
the
people
,
it
fell
vpon
them
for
their
own
sinnes
,
as
the
text
is
playne
.
The
saying
of
Gregory
,
that
God
leaueth
no
sinne
vnpunished
,
which
is
pardoned
:
if
it
be
vnderstood
that
all
the
sinnes
of
the
faithfull
are
punished
in
Christ
,
which
became
sinne
for
vs
,
it
is
most
true
.
But
if
he
meane
that
God
punisheth
all
sinnes
that
he
pardoneth
in
the
partyes
them selues
,
it
is
contrary
to
the
manifest
worde
of
God
,
and
infinite
examples
of
the
Scripture
.
The
Publicane
,
the
prodigall
childe
,
the
debters
,
all
clearely
remitted
,
doe
playnly
proue
that
God
freely
forgiueth
,
iustifieth
,
rewardeth
the
penitent
sinners
,
without
exacting
any
punishment
of
them
for
aunswering
of
the
debt
,
satisfying
for
the
sinnes
,
abusing
his
fatherly
clemency
.
Luke
7.
&
15.
&
18.
Finally
for
auouching
myne
aunswer
,
I
would
wish
no
better
authority
of
the
auncient
fathers
,
then
euen
that
which
M.
Allen
him selfe
allegeth
out
of
Augustine
contra
Faustum
,
lib.
23.
cap.
67.
that
the
punishment
of
Dauid
,
was
flagelli
paterni
disciplina
,
the
chastisement
of
Gods
fatherly
scourge
,
as
he
doth
most
playnly
declare
the
same
in
his
booke
de
peccatorum
meritis
ac
remissione
,
lib.
2.
cap.
33.
and
for
a
flatt
conclusion
contradictory
to
M.
Allens
assertion
,
I
will
vse
the
very
wordes
of
Chrysostome
in
the
8.
Hom.
vppon
the
Epistle
to
the
Rom.
Vbi
venia
ibi
nulla
erit
poena
.
Where
there
is
forgeuenes
,
there
is
no
punishment
.
The
double
and
doubtfull
shiftes
of
our
aduersaries
pressed
by
this
conclusion
,
are
remoued
:
and
it
is
proued
against
one
sort
,
that
these
foresayde
scourges
were
in
deede
punishments
for
sinnes
remitted
.
And
agaynst
thother
sect
,
that
this
transitory
payne
hath
often
endured
in
the
next
life
.
CAP.
II.
1
ANd
the
weight
of
this
foresayd
grounde
,
hath
euer
pressed
the
aduersaries
of
truth
so
sore
,
that
beholding
as
it
were
a
farre
of
,
what
inconuenience
this
might
import
,
they
euer
busily
endeuored
to
stay
the
beginning
of
their
likely
ouerthrow
.
But
yet
(
as
it
was
and
will
be
for
euer
noted
in
false
teachers
)
they
seeke
diuerse
escapes
,
so
disagreable
,
that
one
hindereth
an
other
,
and
neither
of
them
helpes
their
owne
cause
.
One
sorte
not
so
impudent
,
but
a
great
deale
more
foolish
then
their
fellowes
,
agree
by
force
of
the
places
named
and
euidence
of
the
examples
,
that
there
is
punishment
to
be
suffered
,
and
some
temporall
paine
remane
at
to
be
discharged
in
this
world
,
after
remission
of
sinne
,
but
for
the
next
after
this
life
(
so
fearde
they
be
of
purgatory
)
they
will
haue
none
at
all
.
CAP.
II.
1
IF
M.
Allens
titles
of
his
chapters
were
as
sufficient
reasons
,
as
they
be
bolde
affirmations
,
there
were
no
man
able
to
stand
against
him
.
But
I
can
well
compare
them
to
the
arguments
of
those
vayne
fables
that
were
wont
to
be
printed
in
english
of
Beuis
of
Hampton
,
Guy
of
Warwick
,
&
such
like
,
where
the
arguments
shew
how
such
a
Knight
ouercame
such
a
Gyant
,
how
such
a
sorcerer
wrought
such
a
miracle
,
which
are
tould
as
confidently
as
though
they
were
true
,
and
yet
there
is
no
man
of
meane
witte
so
ignoraunt
,
but
he
knoweth
them
to
be
fayned
fantasies
.
Euen
so
with
M.
Allen
,
to
affirme
is
to
proue
,
to
deny
is
to
confute
,
briefly
in
his
titles
,
and
at
large
in
his
chapters
.
But
if
he
would
as
he
pretendeth
,
haue
remoued
all
those
reasons
,
that
we
bring
against
his
false
conclusion
,
or
any
of
them
all
,
he
must
haue
proued
,
that
Christ
hath
not
satisfied
the
iustice
of
God
perfectly
by
his
death
and
suffering
,
that
God
doth
not
freely
forgeue
vs
our
sinnes
,
that
he
is
stil
an
angry
Iudge
against
them
that
put
their
trust
in
him
.
He
must
haue
proued
against
Ezechiel
,
that
what
tyme
so
euer
a
man
doth
truely
repent
,
the
Lord
doth
not
put
all
his
sinnes
out
of
his
remembraunce
,
against
Dauid
,
that
he
hath
not
remoued
our
sinnes
from
vs
as
farre
as
the
East
is
from
the
West
.
Against
S.
Iohn
,
that
if
any
man
sinne
after
Baptisme
,
Iesus
Christ
is
not
our
aduocate
with
the
father
,
and
propitiation
for
our
sinnes
.
If
he
could
say
any
thing
against
these
reasons
&
authorities
,
with
an
hundred
more
of
the
same
sort
,
he
were
worthy
to
be
heard
.
But
because
that
is
to
hard
a
matter
for
him
to
take
in
hand
,
without
all
shame
or
shew
of
truth
most
impudently
,
he
fayneth
a
contrariety
betwene
Melanthon
and
Caluine
,
but
not
once
noting
by
one
letter
where
the
same
is
to
be
found
in
any
of
their
workes
,
lest
their
manifest
wordes
out
of
the
same
places
being
brought
against
him
,
should
reproue
his
shamelesse
lying
.
Melancthon
he
saith
,
acknowledgeth
some
temporal
payne
after
remission
of
sinnes
,
to
be
discharged
in
this
life
,
but
not
in
the
life
to
come
.
Caluin
wil
haue
none
at
all
.
O
brasen
face
and
yron
forhead
:
doth
Caluine
deny
th
afflictions
of
this
life
?
or
Melancthon
affirme
that
they
are
suffered
for
satisfaction
of
our
sinnes
.
Doth
Melancthon
deny
the
passion
of
Christ
to
be
a
perfect
aunswering
of
the
iustice
of
God
?
or
Caluine
affirme
,
thereby
to
be
taken
away
the
mercyfull
correction
of
God
?
Would
God
that
all
that
professe
the
religion
of
Christ
agreed
in
all
pointes
as
truely
,
as
they
doe
in
this
.
But
admitte
that
M.
Melancthon
or
any
man
beside
,
should
graunt
,
that
the
sufferinges
of
the
godly
in
this
life
,
are
some
parte
of
satisfying
vnto
the
iustice
of
God
,
what
were
purgatory
promoted
thereby
?
Forsoth
then
of
necessitie
it
must
be
induced
,
that
some
parte
of
these
sufferinges
are
aunswerable
in
the
next
worlde
to
come
,
what
necessitie
call
you
this
?
euen
such
as
he
suffereth
,
which
being
bounde
hande
and
foote
with
a
strawe
,
can
not
steare
to
helpe
him selfe
.
But
lette
vs
see
this
adamantine
chayne
of
Maister
Allens
necessity
.
If
any
punishment
remayne
,
it
must
needes
ryse
by
proportion
,
weyght
,
continuaunce
,
number
and
quantity
,
which
if
it
be
not
all
discharged
in
this
lyfe
,
then
it
is
to
be
aunswered
in
the
lyfe
to
come
.
By
proportion
Maister
Allen
?
What
proportion
?
Arithmeticall
or
Geometricall
?
If
it
be
by
arithmeticall
proportion
,
then
so
many
thousandes
of
sinnes
,
whereof
euery
one
deserueth
one
death
,
must
be
punished
by
so
many
thousand
deathes
.
If
by
geometricall
proportion
,
then
so
many
offences
committed
against
that
infinite
maiesty
,
can
not
be
aunswered
,
but
by
infinite
and
eternal
punishment
,
and
which
way
so
euer
you
take
it
,
by
weight
,
number
,
time
or
measure
,
it
is
euident
,
that
while
you
seeke
for
purgatory
,
you
haue
founde
out
hell
.
For
otherwise
saith
the
spirite
of
God
,
in
the
person
of
the
faithfull
,
He
hath
not
dealt
with
vs
according
to
our
sinnes
,
neither
rewarded
vs
after
our
iniquities
,
Psal.
103.
But
as
heauen
is
aboue
the
earth
,
so
great
is
his
mercy
,
as
a
father
hath
compassion
on
his
children
,
so
hath
the
Lorde
compassion
on
them
that
feare
him
.
This
is
an
other
maner
of
proportion
M.
Allen
,
then
you
Papists
can
skill
of
,
which
thinke
such
a
necessity
to
be
of
this
conclusion
,
that
if
any
sinnes
be
punished
in
this
life
,
they
must
be
punished
after
this
life
also
.
For
if
nothing
but
iustice
be
sought
against
sinnes
,
then
followeth
nothing
but
eternal
damnation
,
if
mercy
may
moderat
the
matter
,
what
necessity
is
in
this
consequence
?
some
sinnes
are
sometime
punished
in
this
life
,
ergo
in
the
life
to
come
.
Thus
I
haue
reasoned
,
supposing
that
any
man
had
graunted
,
that
the
iustice
of
God
must
be
satisfied
with
our
sufferings
in
this
life
:
for
I
my selfe
had
rather
see
the
Pope
at
the
deuill
,
then
I
would
affirme
the
sufferings
of
Christ
to
be
vnsufficient
to
aunswere
perfectly
the
iustice
of
God
.
But
behold
christian
reader
the
blasphemy
of
these
popish
serpents
,
first
they
will
seeme
in
wordes
throughly
to
acknowledge
the
benefite
of
Christes
passion
,
lest
that
euery
man
that
heareth
them
speak
,
should
spit
at
them
.
When
they
haue
thus
obtained
audience
,
then
they
will
gather
in
them
selues
,
&
begin
in
some
part
to
diminish
the
perfection
therof
,
&
so
proceede
vntill
they
haue
in
deede
,
though
not
in
wordes
cleane
excluded
Christ
and
all
his
merits
,
whereof
thou
hast
a
plaine
example
in
this
hipocrite
,
who
in
the
beginning
of
his
first
chapter
,
confesseth
liberally
the
effect
of
Christes
death
▪
afterward
restraineth
the
force
thereof
,
to
sinnes
committed
before
baptisme
,
then
bringeth
in
punishment
,
for
aunswering
the
iustice
of
God
in
this
life
,
afterward
extendeth
the
same
vnto
the
life
to
come
,
&
last
of
all
,
estemeth
the
punishment
by
proportion
,
weight
,
continuance
,
number
&
quantity
of
the
faults
committed
:
which
of
necessity
thrusteth
backe
againe
the
sinnes
into
eternall
torments
.
And
what
then
becommeth
of
the
propitiation
for
our
sinnes
purchased
vnto
vs
by
the
bloud
of
the
sonne
of
God
?
2
S.
Paule
in
playne
words
writeth
:
Ad
Rom.
6.
Vide
Augu.
super
illud
psal.
50.
in
peccatis
cōc●pit
me
mater
m●a
.
Corpus
mortuum
est
propter
peccatum
,
&
stipendium
peccati
mors
est
.
The
body
is
dead
because
of
sinne
,
and
death
is
the
reward
of
sinne
.
And
so
of
Dauid
:
because
thou
hast
slayne
Vrias
,
Non
recedet
gladius
de
domo
tua
,
saith
the
Scripture
:
The
sword
shall
not
depart
thy
house
.
And
againe
,
because
thou
hast
made
the
enemies
blaspheme
my
name
,
thy
child
shall
dye
.
And
of
the
people
of
Israell
:
Visitabo
&
hoc
peccatum
eorum
.
I
will
visite
this
sinne
of
theirs
also
.
Yet
in
this
light
of
Scripture
,
whereas
the
punishment
is
named
,
so
it
is
expresly
mentioned
that
sinne
is
the
proper
cause
thereof
,
the
aduersary
seeketh
a
blinde
mist
,
to
dase
the
simplicity
of
the
reader
,
and
to
maintaine
errour
.
It
helpeth
our
cause
exceding
much
,
In
Psal.
50.
that
the
very
shew
of
an
argument
,
driues
them
to
such
vnseemely
shiftes
.
S.
Augustines
wordes
shall
for
me
sufficiently
refute
this
errour
,
Veritatem
dilexisti
,
impunita
peccata
eorum
etiam
quibus
ignoscis
,
non
reliquisti
.
(
He
speaketh
to
God
in
the
Prophets
person
)
.
Thou
loues
righteousnes
,
&
hast
not
left
vnpunished
,
no
not
the
sinnes
of
them
whom
thou
louest
.
August
.
lib.
2.
de
peccato
mer.
cap.
33.
Notwithstanding
,
this
is
very
true
:
that
all
these
afflictions
though
they
come
of
sinne
,
a●d
for
the
rewarde
of
mans
offences
,
yet
God
of
mercy
turneth
them
to
the
exercise
of
vertue
,
and
benefite
of
such
as
shal
be
saued
.
But
it
is
one
thing
to
dispute
of
what
cause
they
come
,
and
an
other
to
reason
of
the
wisedom
of
God
in
the
vse
of
the
same
.
Who
,
as
the
said
Augustine
witnesseth
,
is
so
mighty
in
his
prouident
gouernaunce
,
that
he
is
able
to
turne
,
euen
the
very
sinnes
them selues
,
to
the
benefite
of
such
as
by
grace
and
mercy
shal
be
raised
vp
to
saluation
.
And
much
more
is
he
ready
to
frame
the
punishment
which
he
him selfe
of
iustice
worketh
for
correction
of
sinners
,
to
the
saluation
of
the
elect
.
2
This
peace
should
proue
that
the
fatherly
rodde
of
Gods
mercy
,
is
a
sword
of
his
iustice
to
punish
those
sinnes
that
are
remitted
.
But
what
maner
of
proues
bringeth
he
.
S.
Paule
(
he
sayth
)
in
plaine
wordes
writeth
,
the
body
is
deade
because
of
sinne
,
and
death
is
the
reward
of
sinne
.
In
deede
S.
Paule
writeth
so
,
but
is
the
mercy
of
God
turned
therfore
into
iustice
,
or
his
rodde
into
a
sworde
?
or
he
from
a
mercifull
father
into
an
angry
iudge
?
to
omit
howe
vnfitly
he
ioyneth
these
2.
places
togither
,
whose
sense
is
so
farre
differing
,
for
in
the
former
saying
:
Rom.
8.
he
speaketh
of
the
relicks
of
sinne
,
that
are
not
altogither
abolished
in
them
that
are
regenerate
:
in
the
latter
Rom.
6.
he
sheweth
that
they
which
serue
sinne
,
deserue
eternall
damnation
:
what
is
this
to
the
proofe
of
his
conclusion
?
but
his
purpose
was
onely
to
make
some
shewe
of
variety
of
places
:
for
by
and
by
he
returneth
to
the
places
alleged
,
and
aunswered
before
,
of
Dauid
,
and
of
the
people
of
Israell
,
whereunto
he
adioyneth
the
saying
of
Augustine
,
that
God
leaueth
not
the
sinnes
of
them
vnpunished
,
whome
he
hath
pardoned
.
One
aunswere
serueth
al
,
if
there
were
ten
times
as
much
of
this
sort
.
That
God
punisheth
not
to
satisfie
his
iustice
,
but
to
shew
his
mercy
toward
his
children
,
to
bring
them
to
repentaunce
,
to
humble
them
,
to
make
them
beware
of
the
like
sinnes
,
to
admonish
others
by
their
example
,
but
in
no
wise
that
they
should
make
a
mendes
by
due
punishment
,
for
that
which
by
transgression
was
committed
,
which
aunswere
howsoeuer
he
would
seeme
to
eleuate
by
wordes
,
yet
he
bringeth
no
matter
against
it
,
but
euen
the
places
by
him selfe
alleged
in
the
chapter
before
,
which
either
all
or
almost
all
,
doe
plainly
confirme
it
,
as
is
before
noted
,
and
none
of
them
all
confute
it
.
3
But
now
the
other
sorte
which
be
more
curteise
,
The
confutation
of
the
second
opinion
.
and
confesse
that
in
this
world
the
iust
may
suffer
of
reason
for
his
sinnes
already
remitted
,
but
not
in
the
next
life
,
as
their
doctrine
is
very
vntrue
,
so
it
geueth
great
license
and
liberty
to
euill
liuer●
,
and
is
the
very
mother
of
presumption
.
For
if
man
were
suere
to
be
discharged
at
his
departure
hense
of
all
paine
for
his
sinnes
,
then
certes
were
it
madnesse
,
to
trauell
in
this
life
further
for
his
offensies
,
then
he
must
of
necessitie
.
Yea
more
,
it
maketh
the
case
of
greuous
sinners
till
the
houre
of
their
death
(
so
that
they
then
at
last
repent
)
much
better
,
then
of
small
offenders
conuerted
longe
before
.
For
these
must
be
punished
in
their
life
,
the
other
can
not
be
punished
(
as
these
suppose
)
after
their
death
.
What
a
vaine
absurdity
is
this
,
that
the
prophet
offending
once
or
twise
in
all
his
time
,
shoulde
suffer
so
heuie
iudgement
:
and
the
party
which
abideth
in
wickednesse
till
the
ende
of
his
life
,
when
sinne
rather
leaueth
him
,
then
he
sinne
,
must
because
of
his
late
conuersion
,
without
paine
be
caried
at
ease
to
heauen
?
This
is
not
doubtlesse
semely
to
Gods
iustice
and
ordinaunce
,
whose
wayes
be
truth
and
vprightnesse
.
Homil.
11.
in
Leuit.
Est
apud
iudicem
iustum
poenae
moderatio
,
non
solum
pro
qualitate
,
sed
etiam
pro
quantitate
.
To
a
iust
iudge
there
must
be
consideration
had
of
punishment
,
both
for
the
quality
&
quantity
(
so
saith
Origine
.
)
And
the
holy
Scripture
thus
.
Quantum
glorificauit
se
,
&
in
delitijs
fuit
:
tantum
date
illi
tormentum
&
luctum
.
Looke
how
high
she
exalted
her selfe
,
and
how
delicatly
she
liued
:
and
geue
her
so
much
woe
and
torment
againe
.
It
is
spoken
as
of
Babylon
in
the
reuelations
of
Saint
Iohn
.
Cap.
16.
And
because
this
toucheth
our
matter
,
and
the
very
point
thereof
:
I
will
stand
with
the
aduersarie
the
longer
.
Here
then
I
aske
him
,
why
God
taketh
punishment
in
this
worlde
,
for
sinne
already
remitted
?
His
aunswere
must
needes
be
,
for
the
reuenge
and
hatered
of
sinne
,
and
satisfying
of
iustice
.
Nowe
then
doth
God
practise
iudgement
and
iustice
no
where
but
in
this
worlde
?
Or
if
it
be
not
here
aunswered
,
because
of
lacke
of
space
,
or
late
reconciliation
of
the
offender
,
shall
our
lorde
of
necessitie
be
forced
to
remitte
the
debte
,
and
release
his
sentence
of
iustice
for
lacke
of
meanes
to
punish
in
an
other
worlde
?
No
no
,
Gods
hande
is
not
abbridged
by
the
termes
of
this
life
.
Late
repentaunce
can
be
a
benefit
to
no
man
:
God
forbid
it
shoulde
.
Especially
seing
punishment
and
iudgement
for
sinne
(
as
many
learned
do
suppose
,
and
as
reason
with
scripture
beareth
)
properly
apperteineth
not
to
this
worlde
,
but
by
a
speciall
grace
,
and
singular
benefite
,
which
God
of
pity
graunteth
to
such
as
he
loueth
,
that
they
may
here
preuent
his
anger
:
which
else
in
the
next
life
should
be
found
more
greeuous
,
where
properly
is
the
reward
of
sinne
,
and
iudgement
kept
ordinarily
for
the
same
.
As
it
is
playne
mercy
&
grace
,
when
man
may
take
punishment
of
him selfe
(
as
S.
Paule
sayeth
)
and
be
his
owne
correctour
,
1.
Cor.
11.
to
auoyde
the
iudgement
of
God
.
And
thereof
the
next
life
is
termed
commonly
dies
Domini
:
where
there
is
no
place
for
our
working
,
but
sufferance
alone
:
where
the
accompt
of
mans
life
must
be
straitly
required
,
and
the
sinnes
euen
of
the
iust
,
not
otherwise
amended
,
sharpely
visited
.
Therefore
if
Melanthon
graunt
that
the
righteous
and
reconciled
persons
,
Euseb.
Emis
.
homil.
de
di
uersis
viti
.
may
iustly
beare
the
scourge
of
God
,
for
satisfying
for
their
sinnes
before
pardoned
,
in
this
world
,
where
,
though
punishment
be
exercised
for
wickednesse
properly
,
yet
at
the
least
not
so
ordinarily
as
in
the
next
,
wher
God
hath
layd
vp
the
great
store
of
rewarde
,
as
wel
for
the
good
as
the
badde
:
he
must
needes
by
force
of
reason
acknowledge
,
that
the
world
to
come
is
no
lesse
(
if
it
be
not
more
)
appoynted
of
our
Lord
for
iust
iudgeing
of
our
faultes
forgiuen
,
then
the
time
of
this
present
life
,
whereas
many
an
euill
liuer
escapeth
all
punishment
so
diuerse
of
great
vertue
suffer
full
greeuous
torments
.
Excellently
well
sayd
S.
Augustine
:
Multa
mala
hic
videntur
ignosci
,
Ench.
ca.
6.
&
nullis
supplicijs
vindicari
:
sed
eorum
poenae
reseruantur
in
posterum
&c
:
much
euill
may
seeme
here
to
be
pardoned
,
and
without
all
punishment
released
:
but
the
payne
for
such
thinges
is
reserued
til
the
world
to
come
.
3
He
ascribeth
more
curtesie
to
the
other
sort
whose
opinion
is
of
his
owne
framing
,
but
yet
they
please
him
not
altogither
,
because
their
doctrine
geueth
licence
to
euill
liuers
.
For
if
a
man
were
sure
to
be
discharged
at
his
death
for
all
payne
for
his
sinne
,
then
it
were
madnes
to
trauaile
further
for
his
offences
in
this
life
,
then
he
must
needes
.
M.
Allen
speaketh
here
according
to
his
owne
affection
,
&
the
sence
of
all
Papistes
,
which
will
take
no
paynes
to
please
God
,
but
onely
for
their
profite
:
they
will
not
bestow
one
halfe
peny
for
the
loue
of
God
,
nor
suffer
a
fillippe
for
the
glory
of
God
,
but
for
the
satisfaction
of
their
sinnes
,
and
increase
of
their
merittes
.
And
therefore
that
which
is
the
chiefe
cause
,
that
doth
and
ought
to
moue
,
and
the
principall
ende
for
which
all
godly
men
are
moued
to
seeke
to
please
God
by
good
workes
,
namely
the
loue
of
God
,
and
the
glory
of
God
,
the
Papistes
thinke
to
preuaile
with
no
man
,
because
they
are
voyd
of
it
them selues
.
But
may
not
a
man
now
iustly
enforce
,
that
the
opinion
of
purgatory
&
satisfactions
of
sinnes
after
this
life
,
is
the
very
doctrine
of
licentiousnes
,
to
maintayne
wicked
men
in
their
presumptuousnes
?
For
what
hast
will
they
make
to
amendement
&
newnes
of
life
,
when
they
haue
hope
of
release
after
their
death
?
The
other
absurdity
riseth
of
deuilish
enuy
,
that
God
shoulde
be
more
liberall
to
them
that
repent
,
at
the
houre
of
death
,
then
to
them
that
were
but
small
offenders
,
conuerted
long
before
.
And
therefore
(
M.
Allen
)
I
wil
aunswere
you
,
as
the
housholder
aunswered
those
murmurers
,
which
grudged
that
they
which
wrought
but
an
houre
were
made
equall
in
reward
with
those
,
that
had
borne
the
burthen
&
heat
of
the
day
.
Is
thy
eye
euil
,
because
God
is
good
?
is
it
not
lawfull
for
him
to
doe
what
he
will
with
his
owne
?
Matth.
20.
But
this
is
that
which
alway
deceiueth
the
papistes
,
because
they
measure
the
reward
by
iustice
and
not
by
mercy
.
I
thinke
M.
Allen
is
angry
with
Christ
,
that
he
did
not
send
the
penitent
theefe
into
purgatory
,
but
euen
that
day
promised
to
be
with
him
in
paradise
.
For
Origen
is
alleged
to
proue
,
that
a
iust
Iudge
must
haue
consideration
of
punishment
,
both
for
quality
and
quantity
.
He
neuer
thinketh
of
Ch●ist
all
this
while
,
who
was
striken
for
our
sinnes
and
wounded
for
our
iniquities
,
in
whose
punishment
God
had
regard
of
such
quality
and
quantity
as
his
iustice
required
.
Es.
53.
For
the
chastisement
of
our
peace
was
layd
vpon
him
.
but
we
say
with
the
prophet
:
Lord
if
thou
looke
straightly
to
our
sinnes
,
who
were
able
to
abide
it
,
but
with
thee
there
is
mercy
&
therefore
thou
shalt
be
feared
.
Psa.
130.
But
for
a
stronger
proofe
,
there
is
alleged
a
place
out
of
Apoc.
18.
looke
howe
high
Babylon
did
exalt
her self
,
&
how
delicatly
she
liued
,
geue
her
so
much
woe
&
torment
againe
.
Now
I
promise
you
,
I
will
say
M.
Allen
is
a
cunning
Logitian
,
if
he
can
draw
a
good
argument
out
of
this
place
to
proue
that
God
punisheth
his
children
to
satisfy
his
iustice
.
The
whorish
church
of
Rome
is
iustly
condemned
to
eternal
torments
,
for
her
pride
&
voluptuousnes
,
there
ore
Gods
children
are
punished
to
aunswere
the
iustice
of
God
.
The
people
of
God
are
commaunded
to
reward
Babylon
according
to
her
wickednes
,
and
to
spare
her
no
more
then
she
s●ared
them
in
her
tyrannye
.
What
pertaineth
this
to
the
afflictions
of
Gods
Saincts
?
But
because
this
matter
toucheth
the
point
,
he
will
tary
longer
with
his
aduersary
,
&
demaund
why
God
taketh
punishment
in
this
world
for
sinne
already
remitted
.
And
then
he
will
compel
him
to
answere
for
satisfying
of
his
iustice
,
which
if
it
be
not
performed
in
this
life
,
it
must
be
in
the
life
to
come
.
This
is
a
fine
kinde
of
reasoning
,
M.
Allen
,
that
you
will
enforce
your
aduersary
both
to
aunswere
you
,
&
also
to
aunswere
what
you
list
,
&
then
you
are
good
enough
for
him
.
Is
this
the
logicke
of
Louayne
?
Nay
you
haue
a
finer
reason
then
this
,
punishment
&
iudgement
for
sinne
properly
appertayneth
not
to
this
worlde
,
but
to
the
next
life
.
Then
would
I
grossely
inferre
,
therfore
the
temporal
paines
that
the
godly
suffer
in
this
world
,
be
not
properly
punishments
for
sinne
.
But
it
is
of
mercy
and
grace
that
they
suffer
in
this
life
,
that
I
graunt
,
but
not
to
satisfie
for
their
sinnes
.
Of
which
matter
you
doe
vntruely
call
Saynct
Paule
to
witnes
.
1.
Cor.
11.
as
when
he
is
hearde
to
speake
him selfe
,
it
will
appeare
manifestly
:
If
we
would
iudge
our selues
(
sayth
he
)
we
should
not
be
iudged
,
but
when
we
are
iudged
,
we
are
chastised
of
the
Lorde
,
because
we
shoulde
not
be
condemned
with
the
worlde
.
Here
is
chastisement
to
amendement
,
or
obstinacy
to
condemnation
,
but
neuer
a
word
sounding
toward
purgatory
,
here
is
a
manifest
difference
,
betwene
the
iudgement
which
God
exerciseth
towards
his
children
,
which
is
chastisment
to
auoyd
damnation
,
&
that
iudgement
by
the
which
the
impenitent
world
is
condemned
.
But
in
the
next
life
(
you
say
)
there
is
no
place
for
our
working
but
sufferance
alone
,
&c.
what
then
shal
other
mens
workes
auaile
,
when
our
owne
will
not
serue
?
and
yet
it
is
a
matter
not
so
fully
agreed
vpon
among
you
papistes
,
whether
a
man
may
merite
in
purgatory
.
But
to
take
your
owne
affirmation
and
not
to
charge
you
with
dissention
of
other
men
(
because
you
dissent
so
much
from
your selfe
)
who
so
weigheth
the
grounde
of
your
first
booke
,
must
needes
confesse
that
it
ouerturneth
your
second
booke
,
&
if
the
matter
of
your
second
booke
be
true
,
then
is
the
ground
of
your
first
booke
false
.
For
the
ground
of
purgatory
you
would
make
the
iustice
of
God
,
which
requireth
punishment
for
sinnes
committed
in
this
life
:
but
how
can
that
stand
?
if
God
accept
the
worke
of
other
men
to
release
them
,
that
should
suffer
by
his
iustice
:
if
these
workes
wil
answere
the
matter
,
them
there
is
no
such
necessity
of
purgatory
to
satisfie
his
iustice
.
So
that
one
of
your
bookes
is
a
prety
confutation
of
the
other
.
As
for
the
saying
of
Augustine
helpeth
you
nothing
at
all
,
onely
he
sheweth
that
God
punisheth
not
all
sinnes
in
this
world
,
because
many
are
reserued
to
eternall
torments
.
But
howe
vncertaine
his
iudgement
was
concerning
purgatory
in
that
Enchiridion
ad
Laurentium
,
he
him selfe
most
plainly
declareth
.
Tale
aliquid
etiam
post
hanc
vitam
fieri
incredibile
non
est
:
&
vtrum
ita
sit
quaeri
potest
.
It
is
not
incredible
,
that
such
a
thing
may
be
after
this
life
,
and
whether
it
be
so
or
no
it
may
be
doubted
,
and
either
it
may
be
found
,
or
else
it
may
be
hidde
,
that
some
faithfull
should
passe
through
a
certaine
purgatory
fier
,
&c.
cap.
69.
By
which
wordes
it
appeareth
that
Sathan
was
but
then
laying
his
foundations
of
purgatory
,
&
had
not
yet
finished
this
worke
by
a
great
deale
,
and
that
this
was
not
so
graue
a
doctrine
,
nor
so
constant
a
fayth
of
the
fathers
,
as
M.
Allen
boasteth
of
in
the
former
cap.
Fol.
25.
4
But
let
vs
steppe
a
foote
further
,
and
yet
so
much
nearer
the
matter
:
and
note
well
whether
we
may
finde
any
case
,
where
the
payment
for
sinnes
remitted
,
passeth
the
bondes
of
this
life
,
and
so
required
in
the
next
,
that
by
playne
dealing
and
orderly
proceeding
,
Marke
well
that
God
punisheth
in
the
next
life
,
the
sinnes
of
the
iust
.
we
may
the
better
instruct
the
simple
,
confound
the
aduersary
and
make
truth
stand
vpon
it selfe
.
Consider
then
with
me
that
our
first
father
pardoned
of
his
sinne
,
as
I
proued
before
,
was
punished
for
the
same
,
&
with
him
all
the
iust
of
those
dayes
,
not
onely
in
the
time
of
this
present
mortall
life
,
but
many
hundreth
yeares
after
their
departure
.
For
whose
deliuery
,
the
Catholike
church
holdeth
and
our
Crede
teacheth
also
,
that
our
Maister
Christ
descended
downe
into
hell
.
And
that
no
man
here
be
deceaued
,
he
must
vnderstand
,
that
it
was
no
smal
punishment
to
be
banished
so
many
worldes
togither
from
the
land
of
the
lyuing
,
and
to
lacke
the
ioyfull
fruition
of
heauens
blisse
:
August
.
Enchi
.
cap.
112.
which
of
it selfe
,
but
that
it
was
not
eternall
,
had
bene
more
then
all
temporall
paynes
that
may
be
suffered
.
And
this
to
be
one
of
those
miseries
which
our
first
fathers
disobedience
wrought
,
and
so
to
be
payne
for
sinne
,
I
thinke
euery
wise
man
will
confesse
.
Yea
it
was
the
greatest
dominion
of
sinne
that
could
be
for
the
ouerthrow
of
which
,
Christ
him selfe
vouchsafed
to
enter
into
the
land
of
darkenes
.
It
is
called
of
the
Prophet
,
lacus
sine
aqua
:
a
lake
without
water
:
And
of
the
Apostle
,
Zach.
9.
1.
Pet.
3.
Carcer
,
a
prison
.
Where
the
fathers
be
also
named
,
vincti
tui
,
thyne
that
were
bounde
.
Whereby
we
must
vnderstand
that
Christ
had
a
flocke
imprisoned
and
bound
,
for
the
debt
of
sinne
in
an
other
worlde
.
But
that
we
may
make
inuincible
proofe
,
that
this
their
captiuity
was
a
iust
inioyned
plage
and
penalty
for
sinne
,
we
must
report
what
we
finde
in
auncient
Irenaeus
of
this
matter
.
And
he
affirmeth
that
Adam
was
iudged
and
condemned
for
his
wilfull
fall
,
till
Christes
comming
,
in
these
wordes
.
Lib.
3.
ca.
33.
Necesse
fuit
Dominum
ad
perditam
ouem
venientem
&
tandem
despositionis
recapitulationem
facientem
,
&
suum
plasma
requirentem
,
illum
ipsum
hominem
saluare
,
qui
factus
fuerat
secundum
imaginem
&
similitudinem
eius
,
id
est
Adam
:
implentem
tempora
eius
condemnationis
,
quae
facta
fuerat
propter
inobedientiam
.
And
straight
after
.
Solutus
est
condemnationis
vinculis
,
qui
captiuus
ductus
fuerat
homo
,
thus
I
english
it
:
It
was
necessary
that
our
Lorde
comming
to
the
lost
sheepe
,
&
making
a
recapitulation
of
his
appoynted
ordinaunce
,
and
vew
of
his
owne
handeworke
,
should
also
saue
the
same
man
which
was
formed
after
his
owne
image
and
likenesse
:
I
meane
Adam
,
then
fulfilling
the
time
of
that
condemnation
which
was
for
his
disobedience
appoynted
,
and
so
the
man
ledde
into
captiuity
was
released
of
the
bondes
of
his
condemnation
.
Eusebius
Emissenus
yet
more
expresly
helpeth
our
cause
,
Homil.
1.
de
festo
Pasch.
as
followeth
.
Confestim
igitur
aeterna
nox
inferorum
,
Christo
descendente
,
resplenduit
:
siluit
stridor
ille
lugentium
,
&
Cathenarum
disrupta
ceciderunt
vincula
damnatorum
Out
of
hand
at
Christes
comming
into
hell
,
that
eternall
darkenesse
shined
bright
:
the
gnashing
of
the
mourners
ceased
,
and
the
brosten
bandes
of
condemned
persons
,
fell
from
them
.
Here
loe
many
one
,
by
the
iudgement
of
this
holy
writer
,
were
loused
from
much
misery
by
Christes
descending
downe
.
Where
,
to
our
purpose
we
must
especially
be
aduertised
,
that
all
the
iust
in
those
inferiour
parts
were
not
in
like
felicity
with
our
father
Abraham
,
or
other
of
such
perfect
holinesse
:
(
although
he
also
suffered
the
common
lacke
,
in
long
looking
for
translation
to
ioy
)
for
some
there
were
of
meaner
vertue
,
&
yet
in
the
fauour
of
God
,
which
suffered
personall
paine
for
purging
&
recompense
of
their
sinnes
committed
in
this
life
:
Some
were
released
of
payne
,
at
Christes
descen.
of
whome
this
Author
semeth
to
meane
.
And
as
S.
Augustine
supposeth
,
the
scripture
must
needes
import
such
a
like
thing
:
vndoubtedly
teaching
that
Christ
was
not
onely
in
the
place
of
rest
,
where
Abraham
and
other
in
his
harbour
were
,
but
also
in
places
of
torment
,
which
could
not
touch
his
holy
person
:
Act.
2.
Quem
Deus
suscitauit
solutis
dolo●ibus
inferni
:
Whome
God
raised
vp
againe
after
he
had
loosed
hell
paines
.
Thus
saith
this
holy
Author
.
Quia
euidentia
testimonia
&
infernum
commemorant
&
dolores
,
nulla
causa
occurrit
,
Epist.
99.
cur
illò
credatur
venisse
Saluator
,
nisi
vt
ab
eius
doloribus
saluos
faceret
:
sed
vtrum
omnes
quos
in
eis
inuenit
,
an
quosdam
quos
illo
beneficio
dignos
iudicauit
,
adhuc
requiro
:
fuisse
tamen
eum
apud
inferos
,
&
in
eorum
doloribus
constitutis
hoc
beneficium
praestitisse
non
dubito
:
Bycause
(
saith
he
)
euident
testimonies
make
mention
both
of
Hell
and
paines
,
I
see
not
why
we
shoulde
beleue
that
our
Sauiour
came
thether
,
but
to
discharge
some
of
the
paines
thereof
:
mary
whether
he
loosed
all
,
or
summe
whome
he
thought
worthy
of
that
benefite
,
that
woulde
I
learne
.
For
I
am
out
of
doubt
he
was
in
hell
,
and
bestowed
that
gracious
benefite
vpon
some
that
were
in
paines
.
Thus
farre
spake
Augustine
.
Let
no
man
here
take
occasion
to
thinke
that
this
father
ment
of
any
release
of
the
damned
in
the
inferious
hell
:
for
that
errour
he
euer
detested
,
&
writeth
earnestly
against
Origine
for
the
same
.
De
fide
&
operibus
cap
16.
Cap.
33.
Then
it
must
needs
be
,
that
he
spake
of
some
which
were
in
paine
and
torment
,
and
yet
worthy
to
receiue
mercy
.
(
so
he
termeth
their
estate
both
here
,
and
in
the
xij
.
Booke
of
the
literall
exposition
on
the
Genesis
,
where
he
hath
the
same
wordes
with
more
large
proofe
of
the
conclusion
)
which
neither
agreeth
with
the
state
of
Abrahams
rest
,
nor
yet
with
the
forsaken
soules
.
And
the
name
of
hell
is
now
commonly
taken
for
any
one
of
the
inferiour
partes
,
where
God
practiseth
iudgement
for
sinne
euerlastingly
or
temporally
:
though
(
as
Augustine
saith
)
it
can
not
be
found
in
plaine
scripture
,
that
Abrahams
happy
resting
place
should
be
termed
Hell
,
or
Infernum
.
But
I
neede
not
seeke
further
in
the
depe
mistery
of
Christes
affaires
in
the
inferiour
partes
.
For
as
I
am
not
ashamed
to
be
ignoraunt
vpon
whom
he
bestowed
the
grace
of
deliuery
,
so
with
Augustine
,
or
rather
with
Gods
Church
,
I
dare
beleue
,
that
he
loosed
somme
,
vpon
whome
he
exercised
iudgement
before
.
And
further
may
boldely
auouche
,
that
as
there
were
certaine
at
his
comming
downe
,
not
vnworthy
after
long
paines
tolerated
to
be
released
in
his
presens
,
so
there
be
yet
some
,
which
by
mercy
and
meanes
of
Gods
Church
be
released
daily
.
Not
of
that
sorte
which
died
out
of
Gods
fauour
:
Quibus
clausa
est
ianua
misericordiae
,
&
omnis
spes
interclusa
salutis
:
Bernard
se
de
s.
Nicolao
.
Vpon
whome
the
doore
of
mercy
,
and
the
hope
of
helthe
be
closed
and
shut
vp
for
euer
,
but
of
the
iust
departed
in
faith
and
pietie
,
and
yet
not
fully
purged
of
all
corruption
of
iniquitie
.
4
This
man
hath
hitherto
raked
in
purgatory
,
nowe
he
will
steppe
a
foote
further
into
hell
,
and
all
to
finde
a
case
where
sinnes
remitted
are
punished
after
this
life
,
and
then
he
will
returne
againe
into
purgatory
.
For
this
purpose
we
must
consider
with
him
,
that
Adam
and
all
the
iust
of
those
dayes
,
were
punished
for
their
sinnes
forgiuen
,
not
onely
in
this
life
,
but
many
hundreth
yeares
after
their
departure
.
For
whose
deliuery
the
Catholike
Church
(
he
sayth
)
holdeth
&
our
creed
teacheth
,
that
Christ
descended
into
hell
.
First
marke
how
he
agreeth
with
him selfe
,
&
after
how
he
cauilleth
with
the
holy
Scripture
of
God
.
Here
he
sayth
that
Abraham
and
all
the
iust
were
punished
in
hell
,
afterward
in
the
next
leafe
,
he
saith
that
all
the
iust
in
those
inferiour
partes
were
not
in
like
felicity
with
our
father
Abraham
,
or
other
of
such
perfect
holinesse
,
and
in
the
next
leafe
after
that
,
he
affirmeth
out
of
Augustine
,
that
Abrahams
happy
resting
place
can
not
be
found
in
Scripture
,
to
be
termed
hell
.
But
that
the
fathers
of
the
olde
lawe
before
Christ
,
were
not
in
hell
,
although
they
were
not
,
nor
yet
are
in
perfect
blessednesse
,
God
prouiding
a
better
thing
for
vs
,
that
they
without
vs
shoulde
not
be
made
perfect
.
Heb.
11.
It
is
to
be
proued
with
manifest
argumentes
and
authorityes
out
of
holy
Scriptures
.
For
seeing
they
all
beleeued
in
Christ
,
they
had
euerlasting
lyfe
,
and
entred
not
into
condemnation
,
but
passed
from
death
to
lyfe
.
Ioan
5.
And
to
what
ende
was
Christ
called
the
lambe
,
that
was
slayne
from
the
beginning
of
the
worlde
,
but
that
the
benefite
of
his
passion
,
extendeth
vnto
the
godly
of
all
ages
alike
?
Esay
speaking
of
thè
righteous
that
are
departed
out
of
this
life
,
sayth
that
there
is
peace
,
and
that
they
shall
rest
in
their
beddes
,
Esay
57.
like
as
he
affirmeth
that
Tophoth
,
which
is
Gehinnom
or
hell
,
is
prepared
of
olde
for
the
wicked
,
Es.
30.
So
that
felicity
and
rest
was
the
portion
of
the
godly
fathers
of
the
olde
time
after
their
death
:
and
hell
was
prepared
but
for
the
wicked
and
vngodly
.
The
same
doth
our
Sauiour
Christ
teach
in
the
history
of
Lazarus
and
the
rich
man
.
Luke
16.
where
the
soule
of
Lazarus
was
caried
by
Angels
not
downe
to
hell
,
but
vp
into
Abrahams
bosome
,
from
which
hell
is
manifestly
deuided
,
when
it
is
sayd
that
the
rich
man
being
in
hell
in
torments
,
lifted
vp
his
eyes
and
saw
Lazarus
a
farre
of
:
which
wordes
doe
plainly
confute
,
that
drousy
dreame
of
the
Papistes
concerning
limbus
patrum
,
which
they
say
is
but
an
edge
and
border
of
hell
.
But
Christ
maketh
hell
one
place
,
and
Abrahams
bosome
an
other
,
and
not
that
onely
,
but
the
one
farre
from
the
other
,
yea
a
great
distaunce
betwene
the
one
and
the
other
,
therfore
no
edge
nor
border
of
hell
,
but
a
place
of
comfort
,
an
high
place
:
for
the
rich
man
loketh
vp
,
and
seeth
a
farre
of
Lazarus
in
the
bosome
of
Abraham
,
who
was
a
true
childe
of
Abraham
by
fayth
,
for
fayth
maketh
children
vnto
Abraham
.
Rom.
4.
And
euen
as
faith
was
imputed
to
Abraham
,
so
is
it
to
all
that
be
his
children
by
fayth
as
well
as
it
was
to
Abraham
,
if
righteousnes
belongeth
to
Abrahams
children
,
the
reward
of
righteousnes
also
pertayneth
vnto
them
,
therefore
Abrahams
bosome
was
open
to
receiue
all
the
children
of
Abraham
,
euen
as
the
bosome
of
God
was
ready
to
receiue
Abraham
,
because
he
was
his
sonne
through
fayth
.
And
now
to
confute
your
vaine
reasons
which
eyther
be
manifest
wrestinges
of
the
holy
Scripture
,
or
else
are
builded
vpon
the
authority
of
mortall
men
.
First
you
allege
that
the
place
into
which
Christ
descended
,
was
called
a
lake
without
water
,
in
which
the
godly
fathers
were
.
Zachary
9.
but
this
is
so
euident
an
abusing
of
the
word
of
God
,
that
he
which
doth
only
reade
that
verse
of
Zachary
in
the
originall
tongue
,
must
needes
confesse
,
that
those
wordes
haue
an
other
sense
,
for
God
there
contineweth
his
speaking
to
Ierusalem
,
or
the
daughter
of
Syon
:
saying
,
he
hath
deliuered
her
prisoners
by
the
bloud
of
her
couenant
,
from
the
lake
without
water
,
that
is
from
miserable
and
desperate
captiuity
,
where
appeared
no
comfort
.
For
the
pronoune
thou
,
is
of
the
feminine
gender
,
wherefore
it
is
most
cleare
that
this
is
not
spoken
of
Christ
but
of
the
Church
of
Christ
.
As
for
the
common
translation
,
which
turneth
the
feminine
gender
into
the
masculine
,
&
the
first
person
into
the
second
with
manifest
deprauation
of
the
sense
,
is
not
to
be
admitted
in
this
case
.
Nowe
that
prison
which
you
bring
out
of
1.
Pet.
3.
is
the
prison
of
the
damned
soules
,
into
which
S.
Peter
doth
not
say
that
Christ
descended
,
but
that
he
came
in
the
daies
of
Noe
by
his
spirite
,
and
preached
to
those
that
were
then
disobedient
,
and
therefore
are
their
spirites
now
in
perpetuall
prison
and
torment
.
And
this
is
the
true
and
naturall
sense
of
S.
Peters
wordes
,
which
by
meanes
of
that
predicate
errour
,
rather
then
of
any
great
obscurity
in
them
,
hath
bene
diuersly
wrested
by
expositors
.
The
wordes
of
Irenaeus
may
be
well
vnderstoode
of
Christes
comming
downe
from
heauen
to
saue
mankind
,
which
deserued
iust
condemnation
for
sinne
,
rather
then
of
his
descending
into
hel
,
and
the
name
of
Adam
seemeth
to
be
taken
in
these
wordes
,
rather
for
a
noune
common
then
for
a
proper
name
.
He
hath
wordes
towards
the
latter
ende
of
the
fift
booke
that
sound
more
like
to
this
matter
,
where
he
sayth
:
Cum
enim
Dominus
in
medio
vmbrae
mortis
abierit
,
vbi
animae
mortuorum
erant
,
post
deinde
corporaliter
resurrexit
,
&
post
resurrectionem
assumptus
est
,
manifestum
est
,
quia
&
discipulorum
eius
,
propte●
quos
&
haec
operatus
est
Dominus
,
animae
abibunt
in
inuisibilem
locum
,
definitum
eis
à
Deo
,
&
ibi
vsque
ad
resurrectionem
commorabuntur
.
Seing
the
Lord
went
in
the
middest
of
the
shadow
of
death
,
where
the
soules
of
the
dead
were
,
and
afterward
arose
corporally
,
and
then
was
taken
vp
:
it
is
manifest
,
that
the
soules
of
his
disciples
for
whom
the
Lorde
wrought
these
thinges
,
shall
goe
into
an
inuisible
place
,
appoynted
for
them
by
God
,
and
there
shall
tarry
vntill
the
resurrection
.
Neuertheles
out
of
these
wordes
can
nothing
be
necessarily
enforced
,
but
that
the
soule
of
Christ
,
when
he
was
deade
,
was
in
the
place
of
the
godly
that
were
deade
before
him
,
which
no
man
denyeth
.
If
you
vrge
that
he
was
in
the
middest
of
the
shadow
of
death
,
I
aunswere
,
that
is
a
phrase
of
the
Scripture
,
signifying
that
he
was
verely
dead
,
and
that
death
had
him
in
possession
,
after
which
maner
of
speach
S.
Peter
sayth
,
that
God
raysed
him
agayne
,
loosing
the
sorrowes
of
death
,
and
you
your selfe
count
it
a
blasphemy
to
say
,
that
he
suffered
any
torments
in
hell
after
his
death
,
and
Irenaeus
him selfe
affirmeth
,
that
it
was
such
a
place
as
all
his
disciples
shall
rest
in
vntill
the
time
of
the
generall
resurrection
,
which
plainly
ouerthroweth
your
fantasy
.
Eusebius
Emissenus
helpeth
you
as
litle
as
Irenaeus
,
for
he
speaketh
rhetorically
,
of
the
glorious
victory
that
Christ
obtained
against
hel
,
&
the
power
of
darkenes
,
by
his
death
and
passion
,
and
descending
into
hell
,
whose
words
if
you
would
expounde
grammatically
,
you
will
make
a
mad
sense
of
them
,
&
he
shal
be
smally
beholding
vnto
you
.
But
it
is
plaine
enough
,
except
it
be
to
him
that
wil
seeke
confirmation
of
errors
,
out
of
that
which
is
truely
spoken
,
that
he
meaneth
that
the
effect
and
power
of
Christes
death
,
mightely
vanquished
the
power
of
hell
&
eternal
damnation
,
not
which
it
had
actually
ouer
the
godly
,
but
which
by
the
iustice
of
God
,
it
should
haue
had
,
if
his
sacrifice
had
not
purchased
mercie
.
And
therfore
he
saieth
,
Aeterna
nox
the
euerlasting
night
,
which
adiectiue
is
referred
also
to
the
gnashing
&
cheines
of
the
damned
.
For
it
was
eternall
not
temporall
damnation
,
from
which
they
were
deliuered
by
Christes
death
.
And
therfore
that
fond
shift
,
which
M.
Allen
imagineth
,
which
he
saith
may
seeme
like
to
be
the
authors
meaning
,
is
not
worth
a
straw
,
as
being
enforced
and
brought
to
the
wordes
by
him
,
not
expressed
in
them
,
by
Eusebius
.
But
when
these
wil
not
helpe
,
the
supposal
of
S.
Augustine
is
set
downe
,
which
because
it
is
but
the
authority
of
a
man
,
&
him
not
constant
with
him selfe
alwayes
,
it
is
not
of
sufficient
weight
,
to
beare
downe
the
testimony
alleged
out
of
Gods
word
.
The
same
man
contra
Felicianum
ad
Optatum
cap.
15.
writeth
these
words
.
Si
igitur
mortuo
corpore
,
ad
paeradisum
anima
mox
vocatur
,
quenquam
ne
adhuc
tam
impium
credimus
,
qui
dicere
audeat
,
quoniam
anima
saluatoris
nostri
,
triduo
illo
corporeae
mortis
apud
inferos
custodiae
mancipitur
.
If
therefore
the
body
being
dead
,
the
soule
is
immediatly
called
to
paradise
,
beleue
we
yet
that
there
is
any
man
so
vngodly
,
that
he
dare
say
,
that
our
Sauiours
soule
,
in
that
3.
daies
of
his
bodily
death
,
was
committed
to
prison
in
hel
,
&c.
In
these
words
,
he
semeth
vtterly
to
deny
,
that
he
came
in
that
prison
of
hel
.
You
wil
say
he
denieth
that
he
tarried
there
so
long
,
but
not
that
he
came
not
there
at
all
.
But
then
marke
this
reason
,
if
the
soules
of
good
men
immediatly
are
called
to
paradise
,
much
more
was
Christes
soule
immediatly
receiued
into
paradise
,
who
committed
the
same
into
his
fathers
handes
.
5
Let
the
enemies
of
Gods
trueth
come
now
,
and
denie
if
they
can
for
shame
,
that
Gods
iustice
for
sinnes
remitted
,
reacheth
not
sometimes
to
the
places
of
punishment
in
the
next
life
:
let
them
with
purgatory
rase
vp
the
fathers
resting
place
so
plainely
set
forth
by
scripture
,
beleued
of
the
whole
Church
,
and
alwayes
taught
by
the
holy
fathers
.
Yea
let
them
that
will
haue
no
place
for
sinners
,
finde
with
blasphemie
,
hell
like
torments
for
Gods
owne
Sonne
,
with
the
damned
spirites
.
My
hearte
surely
will
scarse
serue
me
to
report
it
,
and
yet
cursed
Caluine
was
not
afearde
to
write
it
:
and
with
arrogant
vauntes
against
the
blessed
fathers
,
to
auouch
the
same
.
That
miserable
forsaken
man
sawe
,
that
the
onely
graunt
of
the
olde
fathers
punishment
by
the
lacke
of
euerlasting
ioye
,
might
of
force
driue
him
to
acknowledge
,
that
God
sometimes
exerciseth
his
iustice
vpon
those
which
he
loueth
,
in
the
next
life
:
and
so
consequently
that
Purgatory
paynes
might
be
inferred
therevppon
,
therefore
he
fell
headelong
to
this
horrible
blasphemye
,
Caluines
blasphemy
vppon
the
article
of
Christes
descention
.
that
Christ
went
not
to
loose
any
from
the
paynes
of
the
next
life
:
but
to
be
punished
in
hell
with
the
deadely
damned
him selfe
,
for
to
amend
the
lacke
of
his
passion
vppon
the
Crosse.
O
our
cursed
tyme
,
O
corrupt
conditions
:
this
beast
writeth
thus
agaynst
our
blessed
Sauiours
death
,
and
against
the
sufficiency
of
the
abundant
price
of
our
redemption
:
and
yet
he
liueth
in
mans
memory
,
yea
his
bookes
be
greedely
redd
,
redde
?
Nay
by
such
as
would
be
counted
the
chiefe
of
the
cleargy
,
and
beare
Byshops
names
,
they
are
commaunded
to
be
redde
:
The
heretikes
priuily
set
forth
by
bookes
that
which
they
dare
not
openly
preach
.
and
the
very
booke
wherein
this
&
all
other
detestable
doctrine
is
vttered
,
especially
by
their
authority
commended
to
the
simple
Curats
study
:
that
they
might
there
learne
closely
in
deuilish
bookes
,
such
wicked
heresies
as
the
preachers
them selues
dare
not
yet
in
the
light
of
the
world
vtter
nor
maintaine
.
But
other
be
not
so
farre
fallen
,
therefore
they
must
of
reason
confesse
,
that
God
by
iust
correction
,
hath
before
Christes
comming
visited
in
the
next
world
many
hundred
yeares
togither
,
the
sinnes
of
those
whome
he
dearly
loued
.
Although
not
onely
in
all
that
time
,
the
soules
of
the
holy
Patriarches
felt
the
lacke
of
the
aboundant
fruition
of
the
Maiesty
,
but
also
for
sinne
they
both
then
in
rest
,
Excepting
some
that
by
peculiar
prerogatiue
haue
already
receiued
their
bodies
.
and
now
in
vnspeakeable
felicity
,
want
till
this
day
the
encrease
of
ioy
and
blesse
,
that
by
the
receauing
of
their
bodyes
yet
lying
in
dust
,
they
are
vndoubtedly
sure
of
.
Therfore
it
is
ouer
much
presumption
to
limit
the
maiesty
of
God
in
the
gouernment
of
his
owne
creatures
,
to
the
borders
of
our
short
life
,
and
almost
it
toucheth
his
very
prouidence
with
iniury
,
to
say
that
he
letteth
him
scape
without
punishment
for
his
sinnes
,
that
repented
not
till
the
houre
of
death
:
as
for
whom
he
hath
no
scourge
in
the
next
life
,
as
he
had
here
,
if
death
had
not
preuented
his
purpose
.
These
childish
cogitations
can
not
stand
with
the
righteousnes
of
his
will
,
that
for
the
first
sinne
committed
,
doth
not
onely
punish
many
euerlastingly
of
the
forsaken
sorte
,
but
also
for
the
same
,
punisheth
both
his
best
beloued
in
earth
,
and
for
a
time
abateth
the
felicity
of
the
blessed
Sainctes
in
heauen
.
But
I
will
not
stray
after
these
men
.
My
matter
is
so
fruitefull
that
I
may
not
roue
.
And
though
the
sectes
of
these
dayes
haue
so
infected
euery
braunch
of
our
christian
faith
,
that
a
man
can
not
well
ouerpasse
them
what
so
euer
he
taketh
in
hand
,
yet
I
will
not
medle
with
them
no
further
,
then
shall
concerne
the
quicke
of
our
cause
,
and
the
necessary
light
of
our
matter
.
5
Now
this
lusty
gallaunt
as
though
he
had
fully
repayred
and
fortified
the
olde
ruinous
and
battered
towers
of
limbus
patrum
,
with
canuas
paynted
walls
,
he
standeth
vpon
his
bulwarke
of
browne
paper
,
and
cryeth
defiaunce
to
all
his
enemies
,
and
especially
he
vttereth
his
spite
agaynst
Caluine
,
as
a
notorious
enemy
of
his
cause
&
quarel
.
Whom
because
he
is
to
young
to
encounter
withall
,
by
any
witt
,
learning
,
reason
,
or
truth
,
he
spitteth
out
against
him
,
most
impudent
sclaunders
,
raylings
and
lyes
,
in
which
faculty
,
he
hath
striued
so
much
to
shew
him selfe
eloquent
,
that
not
satisfying
him selfe
with
the
voyce
of
a
man
,
he
hath
borrowed
the
tongue
of
the
Deuill
him selfe
,
or
at
the
least
wise
,
for
feare
he
should
not
lye
throughly
geuen
ouer
his
shamelesse
tongue
to
be
wagged
by
the
father
of
lyes
.
For
what
man
with
any
shewe
of
humane
reason
would
accuse
Caluine
to
deny
the
sufficiency
of
the
redemption
of
Christ
,
to
affirme
that
Christ
went
downe
into
hell
after
his
death
to
be
punished
there
with
the
damned
him selfe
,
for
to
amend
the
lacke
of
his
passion
vpon
the
crosse
?
whose
doctrine
God
him selfe
,
the
Angells
,
and
all
the
world
doth
knowe
and
testifie
,
to
be
directly
contrary
to
these
sclaunders
.
For
who
euer
more
constantly
affirmed
,
or
more
substantially
proued
the
sufficiency
of
our
redemption
,
by
Christes
death
?
what
asse
so
vnlearned
,
if
he
can
but
conster
Caluins
latine
,
in
his
catechisme
,
institutions
,
or
any
part
of
his
workes
,
where
he
entreateth
of
that
article
of
Christes
descense
in
to
hell
,
may
not
plainly
see
,
that
he
vtterly
denieth
his
descending
into
hell
,
after
his
life
,
affirming
the
same
to
be
vnderstood
of
the
wrath
of
God
,
which
he
sustayned
for
our
sinnes
before
his
death
,
at
that
time
especially
when
he
that
was
God
,
complained
that
he
was
forsaken
of
God
,
which
mystery
if
M.
Allen
vnderstand
not
,
it
is
no
maruell
,
seeing
he
abridgeth
so
much
the
benefite
of
Christes
redemption
,
as
all
papistes
doe
alwayes
,
and
he
specially
in
this
his
defence
of
purgatory
,
and
yet
he
is
not
ashamed
to
say
of
Caluine
:
this
beaste
writeth
against
our
blessed
Sauiours
death
.
If
I
did
not
moderate
somwhat
my
corrupt
affections
,
I
could
requite
him
the
like
reproches
,
but
this
much
I
must
needes
say
.
Is
Caluine
a
beast
for
speaking
the
truth
to
the
glory
of
Christes
redemption
,
&
Allen
an
honest
man
,
for
sclaundering
him
to
the
defacing
of
Gods
honour
?
But
because
he
would
not
be
thought
to
haue
spued
oute
all
his
poison
against
Caluine
,
he
goulpeth
vp
an
other
bowlefull
of
rayling
and
sclaundering
against
our
Bishoppes
,
who
haue
not
onely
suffered
,
but
also
commended
Caluins
bookes
to
be
reade
,
and
studied
of
the
simple
curates
,
affirming
that
they
doe
priuily
set
forth
by
books
,
that
which
they
dare
not
openly
preach
.
If
euery
man
that
can
be
a
witnesse
,
that
M.
Allen
lyeth
in
this
matter
,
should
pull
one
heare
from
his
heade
or
bearde
,
they
would
leaue
him
neuer
an
heare
of
an
honest
man
behinde
them
.
But
that
he
maie
returne
to
his
gentle
aduersaries
,
with
whome
is
lesse
daungerous
dealing
,
there
be
some
(
he
sayth
)
that
graunt
the
punishment
of
the
fathers
,
after
their
death
,
of
whose
liberall
concession
,
he
doubteth
not
but
to
patch
vp
his
Purgatory
.
In
which
practise
he
is
not
vnlike
a
fonde
fellowe
,
of
whome
I
haue
hearde
men
iest
in
Cambridge
,
who
when
he
was
,
non
plus
,
as
they
terme
it
,
in
disputation
,
and
all
his
argument
spent
,
that
he
had
prouided
:
Now
(
sayth
he
)
will
I
dispute
of
your
concesses
and
graunts
.
So
M.
Allen
for
euery
matter
,
when
his
owne
reasons
faile
,
hath
the
concessions
of
his
aduersaries
which
if
they
will
not
franckly
make
,
he
wil
forcibly
compell
them
to
say
what
he
will
haue
them
.
Last
of
all
he
sayth
,
it
is
presumption
,
&
such
as
toucheth
the
very
prouidence
of
God
,
with
iniury
,
to
say
,
that
he
letteth
any
sinner
scape
vnpunished
,
which
repented
not
vntill
the
houre
of
death
,
as
for
whome
he
hath
no
scourge
in
the
next
life
as
he
had
here
,
if
death
had
not
preuented
his
purpose
.
But
these
he
calleth
childish
cogitations
,
but
he
might
well
haue
termed
them
deuilish
imaginations
,
which
will
controule
the
wisedome
and
mercie
of
God
vnder
his
blinde
reason
and
corrupt
affections
and
not
suffer
God
to
shew
mercy
vpon
whome
he
will
shew
mercy
.
Rom.
9.
without
his
blaspemous
and
enuious
murmuring
.
His
promise
made
so
pleasauntely
,
not
to
digresse
from
his
fautlesse
matter
,
how
perfectely
he
performeth
,
we
shall
see
afterwarde
.
That
the
practise
of
Christes
Church
,
in
the
courte
of
binding
and
loosing
mans
sinnes
,
doth
liuely
set
forth
the
order
of
Gods
iustice
in
the
next
life
,
and
proue
Purgatory
.
CAP.
III.
1_THis
being
then
proued
,
that
God
him selfe
hath
often
visited
the
sinnes
of
such
as
were
very
deare
vnto
him
,
let
vs
now
diligently
beholde
the
graue
authority
of
loosing
and
binding
sinnes
,
and
the
courte
of
mans
conscience
which
Christ
woulde
haue
kept
in
earth
by
the
Apostles
and
Pastours
of
our
soules
:
where
we
neede
not
doubt
but
to
finde
the
very
resemblaunce
of
Gods
disposition
and
ordinance
,
in
punishing
or
pardoning
offensies
.
For
the
honor
and
poure
of
this
ecclesiasticall
gouernement
,
is
by
especiall
commission
so
ample
,
that
it
conteineth
not
onely
the
preaching
of
the
Gospell
and
ministerie
of
the
Sacraments
,
Ioan.
5.
so
he
at
his
departure
hense
,
to
the
honor
of
his
spouse
and
necessarie
giding
of
his
people
,
did
communicate
the
same
in
most
ample
maner
(
as
S.
Chrysostome
sayth
)
to
the
Apostles
and
priestes
for
euer
:
that
they
practising
in
earth
terrible
iudgement
vpon
mans
misdeedes
,
might
fully
represent
vnto
vs
the
very
sentence
of
God
in
punishment
of
wickednesse
in
the
worlde
to
come
.
The
princes
of
the
earth
haue
poure
to
binde
too
,
Lib.
de
Sacer
.
3.
but
no
further
then
the
body
,
but
this
other
(
sayth
he
)
reacheth
to
the
soule
it selfe
,
and
practised
here
in
the
world
beneth
(
which
is
a
straunge
case
)
hath
force
and
effect
in
heauen
aboue
.
The
poure
of
all
potentates
,
vnder
the
maiestie
of
the
blessed
Trinitie
,
in
heauen
and
earth
,
is
extreme
basenesse
compared
to
this
.
By
this
graue
authoritie
therefore
,
the
Pastors
and
Priestes
imitating
Gods
iustice
,
haue
exercised
continually
punishment
,
from
the
spring
of
Christian
religion
,
downe
till
these
dayes
,
vpon
all
sinners
:
perpetually
enioyning
for
satisfying
of
Gods
wrath
,
penaunce
and
workes
of
correction
,
either
before
they
would
absolue
them
,
as
the
olde
vsage
was
,
or
els
after
the
release
of
their
offensies
,
which
now
of
late
for
graue
causes
hath
bene
more
vsed
.
In
which
sentence
of
their
iudgement
we
plainely
see
,
that
as
there
was
euer
accomp●
made
amongest
all
the
faithfull
of
paine
due
vnto
sinne
,
though
the
very
offense
it selfe
and
the
giltinesse
(
as
you
would
say
)
thereof
,
were
forgiuen
before
:
so
we
may
gather
that
it
was
euer
enioyned
by
the
priestes
holy
ministerie
,
after
the
qualitie
and
quantitie
of
the
fault
committed
.
Whereupon
they
charged
some
maner
offenders
with
certaine
prayers
onely
,
other
with
large
almose
,
diuerse
with
long
fasting
,
many
with
perilous
peregrinations
,
some
with
suspending
from
the
sacraments
,
and
very
greuous
offenders
,
with
curse
and
excommunication
.
Ex
communication
hath
the
image
of
Gods
iustice
in
the
worlde
to
come
.
Whereby
thou
maiest
not
onely
proue
that
there
is
paine
to
be
suffred
for
thy
sinnes
,
but
also
haue
a
very
image
of
that
miserie
which
in
the
next
life
may
faule
,
not
onely
to
the
damned
for
euer
,
but
also
to
all
other
which
neglected
in
this
time
of
grace
the
fructes
of
penaunce
,
and
workes
of
satisfaction
for
the
aunswere
of
their
liues
past
.
This
great
correction
of
excommunication
and
separation
from
the
sacramentes
,
S.
Paule
termeth
the
rodde
,
1.
ad
Timo.
Cap.
1.
1.
Cor.
5.
and
an
other
time
towardes
a
Corinthian
,
vpon
whome
,
being
absent
,
he
gaue
sentence
of
their
deliuery
vp
to
Satan
:
not
to
be
vexed
of
him
as
Iob
was
for
the
increase
of
merite
,
In
1.
ad
Cor.
cap.
5.
(
sayth
Chrysostome
)
but
in
their
flesh
meruelously
to
be
tormented
for
paiment
for
their
greuous
offensies
:
and
as
the
Apostle
writeth
of
the
Corinthian
,
that
his
soule
might
be
false
in
the
day
of
our
Lorde
.
CAP.
III.
1
BEcause
this
man
would
shew
him selfe
mindeful
of
his
promise
hereafter
,
he
is
euen
now
wandered
out
of
Purgatory
into
excommunication
,
which
notwithstanding
he
counteth
no
digression
at
all
,
because
it
doth
set
forth
the
order
of
Gods
iustice
in
the
next
life
,
and
proue
Purgatory
,
which
were
neither
so
nor
so
,
but
that
he
hath
a
speciall
grace
,
to
make
all
thinges
serue
his
purpose
,
though
they
be
neuer
so
farre
from
it
.
Omnia
ex
omnibus
,
he
can
make
what
he
liste
of
euery
thing
.
We
confesse
the
power
of
excommunication
geuen
by
Christ
vnto
his
Church
,
and
the
seueritie
of
the
punishment
thereof
to
be
greater
,
then
the
swelling
wordes
of
M.
Allens
eloquence
can
expresse
:
but
where
as
he
addeth
,
that
it
hath
bene
the
perpetuall
vsage
of
Gods
church
,
for
satisfying
of
Gods
wrath
,
to
enioyne
penaunce
and
workes
of
correction
,
before
they
would
absolue
,
which
was
the
olde
custome
,
or
els
after
the
release
of
their
offence
which
was
the
new
fashion
,
he
sheweth
him selfe
ignoraunte
of
the
right
vse
and
end
of
that
auctoritie
,
which
our
Sauiour
hath
committed
vnto
his
Church
.
For
the
chiefe
ende
of
this
discipline
,
is
to
bring
the
sinners
to
repentaunce
,
which
if
it
may
be
obtained
by
admonition
,
the
sworde
of
excommunication
must
not
be
drawen
out
.
As
appereth
plainely
by
Christes
owne
wordes
Matth.
18.
If
priuate
admonition
,
where
the
offence
is
not
publike
,
may
preuaile
to
winne
our
brother
,
there
needeth
no
witnesse
to
be
called
.
If
two
or
three
may
serue
to
admonish
:
the
matter
neede
not
to
be
referred
to
the
Churches
knowledge
:
and
he
that
heareth
the
Church
,
so
that
by
the
admonition
thereof
he
is
brought
to
harty
repentaunce
,
is
not
to
be
cut
of
from
the
Church
,
nor
to
be
deliuered
to
Sathan
,
for
how
should
the
Church
refuse
him
,
whome
God
receiueth
:
But
if
he
obstinatly
contemne
the
gentle
admonition
of
the
Church
,
or
as
our
Sauiour
saieth
,
if
he
refuse
to
heare
the
Church
,
then
let
him
be
as
an
heathen
or
publicane
.
For
afterwarde
if
being
excommunicated
:
he
shew
harty
tokens
of
repentaunce
,
without
any
further
satisfaction
,
he
is
to
be
receiued
againe
,
as
appereth
most
manifestly
,
in
the
receiuing
of
that
Corinthian
which
was
excommunicated
,
of
whose
vnfeined
repentaunce
,
when
the
Apostle
had
intelligence
,
he
writeth
againe
to
the
Corinthians
of
him
saying
.
It
is
sufficient
for
that
same
man
that
he
was
rebuked
of
many
,
but
now
you
ought
to
forgeue
him
and
comforte
him
,
that
he
should
not
be
swallowed
vp
with
ouer
much
heuines
.
2.
Cor.
2.
And
as
for
the
practise
of
the
olde
and
puerer
Church
,
by
enioyning
of
workes
of
repentaunce
,
was
,
that
they
might
not
be
deceiued
by
conterfect
repentaunce
,
in
stead
of
true
and
earnest
reformation
,
not
to
satisfie
the
wrath
of
God
against
sinners
(
which
is
not
satisfied
,
but
by
the
bloude
of
Christ
)
but
to
satisfie
and
assure
the
Church
(
as
much
as
man
might
iudge
)
of
the
vnfeined
and
hartie
repentaunce
of
the
offendour
.
For
how
so
euer
the
olde
writers
vse
the
worde
of
satisfaction
,
somethinge
vnproprely
,
yet
their
cleare
affirmation
of
the
onely
satisfaction
of
Christes
death
,
declareth
what
they
vnderstoode
,
when
they
vsed
that
terme
in
an
other
sense
.
But
this
is
not
to
be
omitted
,
that
M.
Allen
confesseth
the
Papistes
,
to
haue
left
the
olde
vsage
of
the
Church
,
which
was
first
to
set
satisfaction
,
and
then
to
absolue
,
and
now
of
late
,
to
haue
taken
vp
a
contrary
custome
that
is
,
first
to
absolue
then
to
enioyne
penaunce
.
This
practise
therefore
lacketh
antiquitie
,
one
of
the
chiefe
pillers
of
Popery
.
But
this
he
sayeth
is
for
great
causes
,
but
what
causes
,
he
doth
not
expresse
:
it
is
sufficient
that
the
Church
can
not
erre
,
though
they
doe
that
which
is
contrary
to
the
vsage
of
the
auncient
Church
,
without
grounde
of
Scripture
,
and
against
the
commaundement
of
Christ
.
How
harde
Cyprian
was
to
absolue
them
,
that
were
excommunicate
,
before
they
had
shewed
great
fruites
of
repentaunce
,
and
how
carefull
,
that
the
Church
should
not
be
deceiued
by
them
,
that
vpon
counterfected
penaunce
,
required
absolution
,
appereth
by
many
of
his
epistles
,
&
in
his
Sermon
De
lapsis
.
But
because
we
shall
haue
a
more
proper
place
to
speake
of
satisfaction
in
the
next
Chapter
,
we
will
now
follow
M.
Allen
in
this
matter
of
excommunication
.
2
This
punishment
was
euer
by
cutting
of
from
the
Christian
societie
,
and
often
ioyned
with
torment
of
body
or
sicknesse
.
And
sometimes
with
death
.
As
in
the
excommunication
of
Ananias
and
Zaphiras
:
Act.
5.
Note
.
Which
Christes
vicar
S.
Peter
,
to
the
great
terrour
euen
of
the
faithfull
,
grauely
pronounced
on
them
for
retaining
backe
certaine
Church
goods
,
which
by
promesse
they
had
before
dedicated
vnto
God
&
the
Apostles
distribution
.
This
kinde
of
punishment
of
sinnes
was
euer
counted
so
terrible
,
that
we
finde
it
called
of
the
olde
fathers
damnation
:
August
.
de
Correp
.
&
gra.
cap.
15.
as
one
that
most
resembles
the
paines
of
the
worlde
to
come
of
all
other
.
And
if
man
coulde
see
with
corporall
eyes
the
miserie
of
the
party
so
condemned
in
Gods
church
,
his
hearte
woulde
brast
:
Ita
Grego
.
Nis.
orat
de
Castigatione
.
and
it
woulde
moue
terrour
of
further
damnation
euen
to
the
stubborne
contemners
of
the
Churches
authoritie
.
The
which
censure
of
Gods
priestes
,
though
it
was
sometimes
to
the
euerlasting
woe
of
such
offenders
as
neglected
the
benefite
of
that
present
paine
,
yet
commonly
it
was
but
chastisement
and
louing
correction
of
our
deare
mother
,
for
their
deliuerie
from
greater
griefe
in
the
life
to
come
.
2
He
sayth
that
excommunication
was
oftentimes
ioyned
with
torment
of
bodie
,
and
sickenesse
,
and
sometimes
with
death
.
Of
torment
and
sickenesse
he
bringeth
no
proofe
,
but
of
death
in
Ananias
and
Saphira
.
But
where
findeth
he
,
that
they
were
excommunicated
?
I
finde
that
they
were
punished
with
death
for
their
hypocrisie
and
dissimulation
,
but
there
is
no
worde
,
nor
halfe
worde
,
of
their
excommunication
,
and
whereas
you
saye
,
it
was
for
reteining
backe
of
certaine
Church
goods
,
S.
Peter
sayth
,
it
was
for
:
lying
and
tempting
the
holy
Ghost
:
And
those
Church
goods
were
not
for
vaine
ostentation
of
golden
copes
,
chalices
,
or
such
like
superstitious
vanities
,
but
for
the
necessarie
reliefe
of
the
poore
.
Againe
,
I
know
in
what
sense
you
call
S.
Peter
Christes
vicar
,
well
if
the
Pope
be
in
the
same
office
Peter
was
,
why
doth
he
not
likewise
punish
those
whome
he
taketh
to
be
Church
robbers
,
if
he
lacke
the
power
(
as
I
am
sure
he
lacketh
not
the
will
)
then
hath
he
not
the
authoritie
Peter
had
.
And
if
Peter
did
this
as
Christes
vicar
,
then
is
not
he
Christes
vicar
,
that
can
not
doe
as
Peter
did
.
3
And
for
this
cause
,
Aug.
Ench.
cap.
65.
as
the
example
of
all
ages
past
may
sufficiently
proue
,
were
certeine
times
and
ordinary
termes
of
penaunce
apointed
,
for
iust
satisfaction
for
euery
offense
:
and
by
the
holy
Canons
so
limited
,
that
no
sinne
wittingly
might
be
reserued
to
Gods
heauy
reuenge
in
the
ende
of
our
short
dayes
.
It
were
to
long
to
reporte
the
rules
and
prescription
of
penaunce
,
Nicen.
c.
12.
Ancyr.
c.
5.
out
of
Nice
Councell
or
Ancyre
:
or
out
of
S.
Cyprian
,
for
their
punishment
that
fell
to
Idolatry
in
the
time
of
Decius
and
Diocletianus
:
or
out
of
Ambrose
,
the
notable
excommunication
of
Theodosius
the
Emperour
.
By
all
which
and
the
like
,
in
the
histories
of
the
Ecclesiasticall
affaires
,
he
that
can
not
see
what
paine
is
due
vnto
sinne
,
euen
after
the
remission
thereof
,
I
holde
him
both
ignorant
and
malicious
blinde
.
3
That
certeine
times
and
ordinary
termes
were
appointed
,
in
which
they
that
grieuousely
offended
,
shoulde
shew
their
repentaunce
,
the
same
was
not
for
satisfaction
for
their
sinnes
,
but
for
certaine
demonstration
of
their
repentaunce
,
which
thing
appereth
euen
by
the
same
canons
of
the
Councels
which
you
alledge
,
For
when
godly
discipline
beganne
to
decaie
,
whereof
Cyprian
complaineth
often
in
his
epistles
,
men
that
notoriously
offended
would
sometime
,
by
thretning
and
terrors
,
sometime
,
by
refusing
the
censure
of
that
church
,
by
whome
they
were
condemned
,
sometime
by
flattering
the
constant
Martyrs
,
and
so
deceiuing
them
,
that
they
would
become
suters
for
them
(
at
whose
request
the
Church
many
times
was
intreated
)
would
seeke
to
thrust
them selues
againe
into
the
communion
of
the
faithfull
,
before
they
had
shewed
sufficient
tokens
of
sorrow
,
for
so
greuous
faltes
,
of
which
enormyties
Cyprian
much
complaineth
as
one
that
was
much
trobled
with
them
.
as
Lib.
1.
Epist.
3.
Lib.
3.
Epist.
15.
For
remedy
of
which
enormities
,
and
for
auoiding
of
all
subtill
practises
,
to
restore
discipline
to
the
auncient
seuerity
,
decrees
were
made
by
the
auncient
Councels
,
in
which
certaine
times
of
triall
were
appointed
,
for
offenders
,
to
approue
their
repentaunce
,
with
regarde
of
the
heynousnesse
of
their
crymes
:
but
yet
with
such
moderation
,
that
they
might
be
receiued
before
the
time
appointed
,
if
they
shewed
sufficient
fruites
of
repentaunce
,
as
appereth
most
plainely
,
in
the
11.
Canon
of
the
Nicone
Councell
,
where
it
is
said
:
Ab
omnibus
vero
illud
praecipuè
obseruetur
,
vt
animus
corum
&
fructus
poenitentiae
attendatur
,
&c.
Let
this
be
chiefely
considered
of
all
(
that
are
excommunicated
)
that
there
minde
and
fruictes
of
repentaunce
be
considered
,
for
they
that
with
all
feare
,
continuall
teares
,
and
good
workes
,
shew
their
conuersion
,
not
only
by
wordes
but
in
deed
and
in
trueth
.
&c.
With
them
the
Byshop
maie
deale
more
gently
,
whereas
those
that
thinke
it
is
sufficient
onely
to
enter
into
the
Church
,
are
charged
in
any
wise
to
keepe
the
ordinary
time
.
&c.
Wherefore
he
that
gathereth
that
paines
are
due
to
sinnes
after
remission
of
them
,
by
example
of
them
that
remitted
no
sinnes
,
but
after
sufficient
paines
suffered
for
them
,
or
amendes
made
for
them
,
I
holde
him
not
onely
malitious
blinde
,
but
beastly
vnreasonable
.
4
And
if
any
man
yet
doubt
why
,
or
to
what
end
the
Church
of
Christ
thus
greuousely
tormenteth
her
owne
children
,
by
so
many
meanes
of
heuy
correction
,
whome
she
might
by
good
authoritie
freely
release
of
their
sinnes
,
let
him
assuredly
know
,
that
she
coulde
not
so
satisfie
Gods
iustice
alwayes
,
by
whome
she
holdeth
her
authoritie
to
edifie
and
not
to
destroye
:
to
bynd
as
well
as
to
loose
.
Although
such
dolour
for
offensies
committed
,
and
so
earnest
zele
may
she
sometimes
finde
in
the
offender
,
that
her
chiefe
and
principall
pastors
may
by
their
soueraigne
authoritie
,
wholy
discharge
him
of
all
paines
to
come
.
But
els
in
the
common
case
of
Christian
men
,
this
penaunce
is
for
no
other
cause
enioyned
,
S.
Augustine
both
speaketh
him selfe
,
and
proueth
his
meaning
,
by
the
Apostles
wordes
as
followeth
.
Propterea
de
quibusdam
temporalibus
poenis
,
1.
Cor.
11.
quae
in
hac
vita
peccantibus
irrogantur
eis
quorum
peccata
delentur
,
ne
reseruentur
in
finem
,
ait
Apostolus
:
si
enim
nosmetipsos
iudicaremus
,
a
domino
non
iudicaremur
.
Cum
iudicamur
autem
a
domino
corripimur
,
ne
cum
hoc
mundo
d●mnemur
.
Therefore
(
sayth
he
)
it
is
of
certaine
temporall
afflictions
which
be
laid
vpon
their
neckes
,
that
being
sinners
haue
their
trespasses
pardoned
,
lest
they
be
called
to
an
accompt
for
them
at
the
latter
ende
,
that
the
Apostle
meaneth
by
,
when
he
sayth
:
If
we
woulde
iudge
our selues
,
we
shoulde
not
then
be
iudged
of
our
Lord
.
And
when
we
be
iudged
of
our
Lord
,
then
are
we
chastened
that
we
be
not
damned
with
the
worlde
.
This
onely
carefull
kindnesse
of
our
mother
therefore
,
that
neuer
remitted
sinne
that
was
notorious
in
any
age
,
but
after
sharp
punishment
,
or
earnest
charge
with
some
proportionall
penaunce
for
the
same
,
doth
not
onely
geue
vs
a
louing
warning
to
beware
and
preuent
that
heuie
correction
of
the
worlde
to
come
,
which
S.
Paule
calleth
the
iudgement
of
God
,
because
it
is
a
sentence
of
iustice
:
but
also
in
her
owne
practise
here
in
earth
,
of
mercy
,
in
pardoning
:
of
iustice
in
punishment
:
she
geueth
vs
a
very
cleare
example
of
both
the
same
to
be
vndoubtedly
looked
for
at
the
handes
of
God
him selfe
,
by
whome
in
the
kingdome
of
the
Church
,
these
both
in
his
behalfe
be
profitably
practised
.
For
if
there
were
no
respect
of
the
dredfull
day
in
the
ende
of
our
life
,
nor
any
paine
further
due
for
sinnes
remitted
,
in
the
next
world
,
then
were
it
cruell
arrogancy
in
the
ministers
to
charge
men
with
penaunce
,
needlesse
to
the
offender
,
and
foly
to
the
sufferer
.
But
God
forbid
any
shoulde
be
so
malipert
or
misbeleuing
,
as
to
miscredit
the
doinges
and
doctrine
of
the
Catholike
Church
,
which
by
the
authoritie
she
hath
to
binde
sinnes
,
and
the
protection
of
the
holy
Ghost
,
hath
vsed
this
rodde
of
correction
to
the
profit
of
so
many
,
and
hurte
of
none
,
euer
sence
our
maisters
death
and
departure
.
4
Marke
here
gentle
reader
,
what
an
absolute
power
of
remission
of
sinns
,
this
Papist
doth
ascribe
to
the
Church
,
that
she
might
(
he
sayth
)
by
good
authority
,
freely
release
men
of
their
sinnes
,
with
out
satisfying
of
Gods
iustice
,
but
that
she
will
not
,
except
in
some
case
,
where
she
findeth
such
dolour
and
zeale
in
the
offender
that
her
chiefe
and
principall
Pastors
,
may
by
there
soueraine
authoritie
,
wholy
discharge
him
of
all
paines
to
come
.
Marke
here
the
soueraigne
authoritie
of
the
Pope
not
subiect
,
no
not
to
the
iustice
of
God
.
For
els
how
should
the
Popes
pardons
stand
,
or
Christes
merites
be
excluded
?
if
the
Pope
had
not
power
to
doe
by
his
soueraigne
authority
,
that
Christ
coulde
not
doe
by
his
bitter
passion
,
to
discharge
penitent
sinners
of
all
paines
to
come
:
you
see
therefore
,
that
the
Popish
church
,
is
not
as
a
wife
subiect
to
Christ
her
spouse
,
to
exercise
on
earth
the
authoritie
of
Christ
in
heauen
,
according
to
his
will
,
but
a
presumptuous
harlot
,
to
claime
soueraigne
authoritie
in
earth
,
wherevnto
he
is
bounde
,
which
is
in
heauen
.
For
otherwise
,
though
the
olde
fathers
,
that
were
most
earnest
in
maintaining
the
Churches
authoritie
,
as
Cyprian
Sermo
.
de
lapsis
,
speaking
against
them
which
thought
it
was
sufficient
,
if
they
were
receiued
by
the
ordinary
authoritie
of
the
Church
,
although
they
were
not
truely
penitent
,
writeth
thus
.
Nemo
se
fallat
,
nemo
decipiat
.
Solus
dominus
misereri
potest
.
veniam
peccatis
quae
in
ipsum
commissa
sunt
,
solus
potest
ille
largiri
,
qui
peccata
nostra
portauit
,
qui
pro
nobis
doluit
,
quem
Deus
tradidit
pro
peccatis
nostris
.
Homo
Deo
esse
non
potest
maior
,
nec
remittere
,
aut
donare
indulgentia
sua
seruus
potest
,
quod
in
dominum
delicto
grauiore
commissum
est
,
ne
adhuc
lapso
,
&
hoc
accedat
ad
crimen
,
si
nesciat
esse
praedictum
:
Maledictus
homo
,
qui
spem
habet
in
homine
:
Dominus
orandus
est
,
dominus
nostra
satisfactione
placandus
est
,
qui
negantem
negare
se
dixit
.
Let
no
man
(
sayth
he
)
deceiue
him selfe
,
let
no
man
begile
him selfe
.
It
is
onely
the
Lorde
that
can
shew
mercy
.
Onely
he
can
graunt
pardon
to
offenses
that
are
committed
against
him
,
who
hath
borne
our
sinnes
.
Who
hath
suffered
sorrow
for
vs
,
whome
God
hath
geuen
for
our
sinnes
.
A
man
can
not
be
greater
,
then
God
,
neither
can
the
seruaunt
by
his
indulgence
remit
or
forgeue
that
which
by
so
great
offence
is
committed
against
the
Lorde
,
lest
this
offence
also
be
added
to
him
that
is
fallen
away
,
if
he
know
not
that
it
is
fore shewed
.
Cursed
is
that
man
that
putteth
his
trust
in
man
.
The
Lorde
must
be
intreated
,
the
Lorde
must
be
pacified
with
our
satisfaction
which
sayth
he
doth
deny
that
man
that
denieth
him
.
In
these
wordes
,
Cyprian
not
onely
plainely
denieth
that
absolute
&
soueraigne
authoritie
of
men
,
which
M.
Allen
affirmeth
,
but
also
declareth
,
what
he
meaneth
by
satisfaction
of
God
.
Namely
that
those
which
counterfected
repentaunce
,
and
though
,
by
some
outwarde
obseruations
,
to
satisfie
the
Church
,
might
know
they
had
to
doe
with
God
,
who
was
not
pleased
,
but
with
inwarde
and
harty
conuersion
,
whose
knowledge
they
must
satisfie
,
with
true
repentaunce
in
deede
,
as
they
seeke
to
satisfie
iudgement
of
the
Church
by
externall
signes
and
tokens
thereof
.
But
to
returne
to
the
common
case
of
Christian
men
,
(
for
the
Popes
cases
be
out
of
the
common
case
of
christen
men
)
M.
Allen
sayth
penaunce
(
and
by
penaunce
he
still
meaneth
punishment
)
is
for
no
other
cause
enioined
,
but
to
saue
them
from
more
greeuous
torment
in
the
world
following
.
In
deede
true
repentaunce
deliuereth
men
from
eternall
torments
,
but
what
is
this
to
purgatory
?
euen
as
much
as
the
saying
of
Augustine
,
by
him
alleged
,
where
he
sayth
that
God
punisheth
in
this
life
with
temporall
paynes
those
,
whose
sins
are
pardoned
,
lest
they
should
be
reserued
in
finem
,
that
is
for
euer
,
which
is
to
be
chastised
by
the
Lord
,
lest
we
should
be
damned
with
the
world
,
of
which
matter
enough
hath
bene
sayd
already
.
To
conclude
this
chapter
(
because
the
wordes
following
contayne
nothing
but
a
vayne
repetition
of
that
which
he
hath
often
sayd
before
)
the
censure
of
excommunication
,
with
the
power
of
binding
and
loosing
,
remayneth
still
inuiolable
to
the
Church
,
nowe
the
opinion
of
purgatory
is
ouerthrowne
,
as
it
did
before
the
doctrine
of
purgatory
euer
came
into
the
world
.
That
the
manyfolde
workes
and
fructes
of
penaunce
,
which
all
godly
men
haue
charged
them selues
with
all
,
for
their
owne
sinnes
remitted
,
were
in
respect
of
Purgatory
paines
,
and
for
the
auoiding
of
Gods
iudgement
temporall
as
well
as
eternall
in
the
next
life
.
CAP.
IIII.
1
THere
be
of
the
Epicures
of
our
time
,
that
seeing
the
vsuall
practise
of
penaunce
not
onely
by
the
Churches
prescription
,
but
also
by
mans
owne
voluntary
acceptation
,
CAP.
IIII.
1
THat
a
detestable
error
may
be
defended
with
a
shamelesse
lye
,
he
beginneth
this
chapter
with
a
deuilish
sclaunder
.
He
reporteth
that
Melancthon
(
but
sheweth
no
place
where
,
lest
his
impudent
lye
might
be
euidently
reproued
)
doth
boldely
improue
all
chastisement
of
our
bodies
as
vnnaturall
torments
,
to
the
iniury
of
our
person
,
and
the
excellencye
of
our
natu●e
,
and
in
a
maner
he
is
as
bold
with
S.
Paule
whose
expresse
counsayle
,
he
sayth
is
,
that
men
should
chastise
their
bodyes
,
where
he
willeth
to
iudge
them selues
.
As
though
it
were
all
one
,
for
men
to
iudge
them selues
,
and
to
chastise
their
bodies
.
In
deede
else
where
S.
Paule
commaundeth
,
and
by
his
example
commendeth
christian
chastisement
of
mens
bodyes
,
by
abstinence
and
fasting
,
and
that
not
for
feare
of
purgatory
,
but
for
daunger
of
eternal
damnation
.
This
doe
I
(
sayth
he
)
for
the
Gospells
sake
,
that
I
may
be
made
partaker
of
it
,
and
agayne
I
chastise
my
body
and
bring
it
in
subiection
,
lest
while
I
preach
to
others
,
I
my selfe
should
become
a
castaway
.
1.
Cor.
9.
So
that
all
godly
men
did
not
chastise
their
bodyes
in
respect
of
the
auoyding
of
the
temporall
paynes
of
purgatory
,
as
M.
Allen
affirmeth
in
the
title
of
this
chapter
,
but
contrariwise
all
godly
men
that
followed
S.
Paules
doctrine
and
example
,
had
also
the
same
respect
that
he
had
.
But
to
returne
to
Melancthon
,
it
may
be
that
in
some
place
of
his
writinges
,
he
improueth
the
immoderate
exercise
of
bodily
chastisement
,
by
which
some
haue
killed
them selues
,
some
made
them selues
leapers
,
some
made
them selues
vnable
to
execute
the
office
of
ecclesiasticall
administration
,
whereunto
they
were
called
by
God
.
But
in
these
cases
he
hath
S.
Paule
for
his
warraunt
,
who
forbiddeth
Timothe
the
drinking
of
water
,
and
willeth
him
to
vse
a
litle
wine
,
because
of
his
stomacke
and
his
often
infirmities
,
assuring
him
that
such
bodily
exercise
profiteth
but
a
litle
.
1.
Tim.
4.
&
5.
But
that
Melancthon
improueth
all
godly
chastisement
of
mens
bodies
,
and
for
godly
purposes
,
it
will
neuer
be
proued
vntill
M.
Allen
haue
brought
purgatory
with
all
men
in
as
great
credit
as
euer
it
was
with
any
man
.
2
Against
these
corruptors
of
Christian
condicions
&
vertuous
life
,
though
the
examples
of
all
faithful
worshippers
of
God
sence
the
worlde
beganne
,
do
clearely
stande
,
yet
the
notable
history
of
the
Prophet
Dauids
repaire
after
his
heuy
faule
because
it
hath
an
especiall
warrant
of
his
pardon
,
a
plaine
processe
in
penaunce
,
a
goodly
platte
of
due
handeling
the
sores
of
our
sinns
after
they
be
remitted
,
and
conteineth
a
manifest
feare
of
Purgatory
,
shall
best
serue
our
turne
.
This
Prophet
then
,
though
he
was
assured
of
his
pardon
,
and
afterwarde
(
as
I
saide
before
)
by
Gods
owne
hande
punished
,
yet
crieth
out
with
abundant
teares
.
Amplius
laua
me
ab
iniquitate
mea
,
Psal.
50.
&
a
peccatis
meis
munda
me
.
More
and
more
washe
me
from
my
iniquitie
,
and
of
my
sinnes
purge
me
cleane
.
Dauid
offended
(
sayth
S.
Ambrose
)
as
kinges
commonly
do
,
Cap.
4.
apol.
Dauid
.
but
he
did
penaunce
,
he
wept
,
he
groned
,
as
kinges
lightly
do
not
:
he
confessed
his
fault
,
he
asked
mercy
,
and
throwing
him selfe
vpon
the
harde
grounde
,
bewailed
his
misery
,
fasted
,
praide
,
and
so
protested
his
sorow
,
that
he
left
the
testimony
of
his
confession
to
all
the
world
to
come
.
What
moued
this
blessed
man
,
by
Gods
owne
mouth
pardoned
of
his
sinnes
,
so
to
torment
him selfe
?
That
happy
awe
and
deepe
feare
of
Gods
iudgement
in
the
next
world
,
which
the
cursed
security
of
this
sweete
poisoned
doctrine
of
our
dayes
hath
now
taken
awaye
,
euen
that
necessary
feare
of
the
thinges
that
might
faule
vnto
him
in
the
next
life
,
caussed
this
holy
prince
and
prophet
so
to
vexe
and
molest
him selfe
.
It
was
hell
,
it
was
Purgatory
that
this
penitent
did
beholde
:
either
of
which
he
knew
his
sinnes
did
well
deserue
.
S.
Augustine
shall
beare
me
witnesse
,
in
wordes
worthy
of
all
memory
.
Yea
the
Prophets
owne
wordes
vttered
in
a
bitter
prayer
and
a
Psalme
full
of
sorow
,
shall
beare
me
witnesse
:
thus
sayth
S.
Augustine
.
Haec
iste
grauiora
formidans
,
excepta
vita
ista
in
cuius
malis
plangit
&
gemit
,
In
Psal.
37.
rogat
&
dicit
:
Domine
ne
in
surore
tuo
arguas
me
,
neque
in
ira
tua
corripias
me
:
Non
sum
inter
illos
quibus
dicturus
es
:
ite
in
ignem
aeternum
qui
praeparatus
est
diabolo
&
angelis
eius
:
Neque
in
ira
tua
emendes
me
,
vt
in
hac
vita
me
purges
,
&
ralem
me
reddas
cui
emendatorio
igne
opus
non
sit
.
This
man
,
besides
the
miseries
of
this
life
in
which
he
was
when
he
thus
houleth
&
wepeth
,
further
maketh
sute
and
sayth
,
O
Lorde
rebuke
me
not
in
thy
furie
,
let
me
not
be
one
of
them
to
whome
thou
shalt
saye
,
awaye
from
me
in
to
fier
perpetuall
,
which
is
prouided
for
the
Deuill
and
his
aungels
.
Neither
yet
correct
me
in
thy
wrath
,
but
so
purge
me
in
my
life
time
and
wholy
frame
me
,
that
at
length
I
may
haue
no
neede
of
the
Amending
fier
.
So
farre
speaketh
this
doctor
.
By
whome
we
may
learne
that
Dauid
after
sharpe
punishment
taken
first
at
Gods
hande
,
and
then
in
the
middest
of
many
miseries
of
this
mortall
life
,
did
yet
before
hande
beholde
the
horrible
iudgements
in
the
next
worlde
:
the
one
for
the
damned
soules
and
spirites
,
the
other
for
the
amendement
of
such
as
God
loued
and
shall
be
saued
:
in
the
earnest
memoriall
of
which
assured
paines
,
and
for
the
auoiding
thereof
,
he
so
afflicted
him selfe
as
is
before
saide
.
His
heart
was
in
heuines
,
his
soule
in
sorow
,
his
flesh
in
feare
,
and
in
his
bones
there
was
no
rest
before
the
face
of
his
sinnes
.
Thinke
you
here
a
protestant
preacher
with
a
mery
mouth
in
Nathans
steade
,
could
haue
driuen
him
from
this
course
of
penaunce
,
dissuaded
him
from
the
feare
of
Purgatory
,
eased
him
with
only
faith
,
&
set
him
in
securitie
&
perfect
freedom
from
his
offenses
past
?
No
no
,
Musica
in
luctu
importuna
narratio
.
Ecclesi.
22.
Mirthe
in
mourning
is
euer
out
of
season
.
Flagella
&
doctrina
in
omni
tempore
sapientia
.
But
roddes
&
discipline
be
alwayes
wisedom
.
These
delicate
teachers
had
neuer
roume
but
where
sinne
bare
great
rule
.
And
it
is
no
small
licklyhood
of
Gods
exceding
wrath
towardes
vs
in
these
daies
,
that
such
soft
phisitions
please
vs
in
so
dangerous
diseases
.
It
was
not
the
doctrine
of
this
time
that
healed
Nabuchodonosor
:
but
this
was
his
plaster
.
Daniel
.
4.
Peccata
tua
eleemosy
nis
redime
,
&
iniquitates
tuas
misericordijs
pauperum
.
Redeme
thy
sinns
by
almes
,
&
thy
iniquities
,
by
mercy
towards
the
poore
.
It
was
exceding
fasting
and
many
sorowfull
sobbes
,
that
bare
of
Gods
hande
from
the
Niniuites
,
It
was
the
painefull
workes
of
penaunce
that
Iohn
the
Baptist
first
preached
.
This
was
Paules
rule
,
that
if
we
would
punish
or
iudge
our selues
,
then
would
not
God
iudge
vs
.
In
to
whose
handes
it
is
a
heuy
case
to
faule
.
Horrendum
est
(
sayth
he
)
incidere
in
manus
Dei
viuentis
.
1
Cor.
11.
Haeb.
10.
In
cant
.
55.
Sermo
.
For
he
shall
call
to
accompt
and
reckoning
(
as
S.
Bernarde
supposeth
)
euen
the
very
actes
of
the
iuste
,
if
they
be
not
well
and
throughly
iudged
,
and
corrected
to
his
handes
:
The
vndoubted
knowledge
of
which
strait
accompt
,
moued
our
forefathers
to
require
such
earnest
afflictions
of
the
people
,
for
satisfying
for
their
sinnes
.
2
Now
let
vs
heare
what
this
bragger
bringeth
to
proue
that
all
godly
men
haue
chastised
their
bodyes
for
feare
of
purgatory
.
First
Dauid
in
the
51.
Psalme
,
prayeth
God
to
wash
him
throughly
from
his
iniquitie
,
&c.
ergo
he
was
afrayd
of
purgatory
.
I
might
iustly
refuse
to
aunswere
this
argument
,
lest
I
should
deferre
any
thing
vnto
it
.
But
let
Ambrose
aunswere
by
M.
Allen
him selfe
alleged
.
He
so
protested
his
harty
repentaunce
,
that
he
left
a
testimony
thereof
to
all
the
world
to
come
.
But
because
S.
Ambrose
is
alleged
,
rather
for
the
glorie
of
his
name
,
then
for
the
helpe
of
his
authoritie
in
this
place
S.
Augustine
is
annexed
to
supplie
that
wanted
in
S.
Ambrose
.
But
that
you
maie
see
what
patching
this
proctor
of
Purgatory
vseth
of
the
doctors
sentences
,
he
allegeth
not
Augustine
vpon
the
very
wordes
of
the
51.
Psalme
,
which
make
nothing
for
his
purpose
,
but
vpon
an
other
Psalme
,
where
the
argument
is
nothing
like
.
If
Augustine
coulde
haue
founde
Purgatory
out
of
Amplius
laua
me
,
he
would
haue
vttered
it
there
,
where
he
expoundeth
those
wordes
,
whereby
it
appereth
plainely
that
M.
Allens
argument
standeth
vpon
his
owne
inuention
,
and
not
vpon
Augustines
authoritie
.
But
yet
Augustine
speaketh
of
the
amending
fier
in
the
place
by
him
alledged
.
He
doth
so
in
deede
:
but
I
haue
shewed
before
,
and
more
will
shew
hereafter
,
that
as
Augustine
had
no
ground
of
that
fier
,
but
in
the
common
error
of
his
time
,
so
sometimes
he
affirmeth
that
it
is
a
matter
,
that
may
be
doubted
of
sometimes
that
there
is
no
third
place
at
all
.
And
that
he
hath
no
grounde
of
Scripture
in
that
place
of
the
38.
Psalme
,
is
euident
,
because
Dauid
prayeth
that
God
will
not
punish
him
in
his
fury
,
nor
in
his
wrath
,
for
when
so
euer
he
punisheth
in
his
fury
and
plagueth
in
his
wrath
,
they
must
needes
perish
eternally
,
he
prayeth
therefore
,
that
that
sicknes
or
other
affliction
;
which
God
hath
layd
vpon
him
,
might
be
a
mercifull
chastisement
of
a
father
,
and
not
a
iust
punishment
of
a
iudge
.
But
whereas
the
vnpure
mouth
of
this
.
Allen
is
once
agayne
opened
in
rayling
against
the
godly
preachers
of
our
Church
as
flatterers
of
men
in
daungerous
diseases
,
I
would
he
might
heare
the
children
of
thunder
,
inueying
with
mighty
power
of
Gods
spirite
against
sinne
and
wickednes
,
and
calling
men
to
true
&
vnfayned
repentaunce
,
peraduenture
he
might
be
moued
to
cease
his
sclaundering
for
shame
of
the
worlde
,
if
he
did
not
forethinke
him
of
his
wickednes
for
feare
of
God
.
But
Nabuchodonizer
had
a
sore
corrosiue
playster
applyed
to
him
,
that
healed
him
,
and
that
was
almes
&
mercy
toward
the
poore
.
He
might
haue
alleged
many
examples
,
and
none
lesse
fitte
to
shew
what
paynfull
penaunce
,
(
as
he
termeth
it
)
was
enioyned
by
godly
prophets
.
For
it
was
the
easiest
that
could
be
enioyned
to
so
rich
a
prince
,
for
so
great
offences
,
to
be
liberall
to
the
poore
.
Although
Dauid
in
that
place
,
cited
by
him
,
speaketh
of
no
redemption
of
sinnes
,
as
that
corrupt
&
false
translation
which
he
followeth
,
doth
seeme
to
talke
of
.
But
Daniel
willed
Nabuchodoniser
to
breake
of
th
accostomed
course
of
his
cruelty
and
tyranny
,
by
almes
and
liberality
.
The
Niniuites
in
deede
by
fasting
and
lamenting
,
but
most
of
all
by
turning
from
their
wicked
wayes
,
shewed
their
harty
repentaunce
:
and
Iohn
Baptist
requireth
the
fruites
of
repentaunce
,
and
what
godly
preacher
doth
not
so
?
but
where
did
Nathan
,
Daniel
,
Ionas
,
Iohn
Baptist
speake
one
word
of
purgatory
?
or
of
satisfying
the
iustice
of
God
for
their
sinnes
by
such
meanes
.
3
And
here
gentle
reader
geue
me
leaue
,
though
I
be
the
longer
,
to
geue
thee
a
litle
tast
of
the
old
doctors
dealinges
in
the
sinners
case
,
that
thou
maist
compare
our
late
handeling
of
these
matters
,
with
their
doinges
:
and
so
learne
to
loth
these
light
marchauntes
,
that
in
so
greuous
plages
deale
so
tenderly
with
our
sores
.
And
yet
I
intend
not
so
to
roue
,
but
that
the
very
course
of
our
talke
wel
noted
,
shal
be
the
necessary
inducing
of
that
trueth
which
we
now
defende
concerning
Purgatory
.
Especially
if
it
be
considered
,
that
in
all
prescription
of
penaunce
by
the
antiquity
,
the
paine
of
satisfying
was
euer
limited
by
the
variety
of
the
offense
.
And
then
that
the
very
cause
of
all
paine
enioyned
,
was
for
the
auoyding
of
Gods
iudgement
in
the
life
to
come
.
First
auncient
.
Origen
writeth
thus
.
Beholde
our
mercifull
Lorde
ioyning
alwaies
clemencie
with
seueritie
,
Homil.
3.
in
lib.
Iud.
and
weying
the
iust
meane
of
our
punishment
in
mercifull
and
rightuous
balance
.
He
geueth
not
the
offenders
ouer
for
euer
:
therefore
consider
how
long
thou
hast
strayed
and
continued
in
sinne
,
so
long
abase
and
humble
thy selfe
before
God
,
and
so
satisfie
him
in
Confession
of
penaunce
.
For
if
thou
amende
the
matter
and
take
punishment
of
thy selfe
,
then
God
is
pitifull
,
&
will
remoue
his
reuengement
from
him
,
that
by
penaunce
preuented
his
iudgement
.
Thus
we
see
this
father
so
to
measure
the
paine
and
punishment
of
sinners
,
that
he
maketh
his
principall
respect
the
auoyding
of
the
sharpe
sentence
to
come
.
S.
Cyprian
the
blessed
martyr
,
noteth
certeine
conuersies
in
his
dayes
,
who
thought
they
had
much
wronge
to
be
further
burdened
with
penaunce
for
their
fall
,
more
than
the
returne
to
God
,
againe
he
toucheth
the
maners
of
our
time
very
neare
,
his
words
sounding
thus
:
Before
their
sinnes
fully
purged
,
before
the
confession
of
their
faulte
made
,
Sermon
de
Lap●is
.
before
their
consciencies
by
the
priest
and
sacrifice
be
cleansed
,
before
the
ire
and
indignation
of
God
be
pacified
and
past
,
they
thinke
all
is
well
and
make
boast
thereof
.
But
he
instructeth
them
in
the
same
place
better
,
as
followeth
:
Confesse
your selues
brethren
whilest
ye
are
in
this
life
,
and
whilest
the
remission
and
satisfaction
by
the
priestes
apointement
is
acceptable
.
Let
vs
turne
vnto
God
with
all
our
hartes
expressing
the
penaunce
for
our
sinnes
,
by
singular
griefe
and
sorow
:
let
vs
call
for
mercy
,
let
vs
prostrate
our selues
before
God
,
let
our
heuinesse
of
hearte
satisfie
him
,
let
vs
with
fasting
weeping
and
howling
,
appeace
his
wrath
.
Whome
,
for
that
he
is
our
louing
father
,
we
acknowledge
to
be
mercifull
:
and
yet
because
he
beareth
the
maiestie
of
a
iudge
,
he
is
for
iustice
much
to
be
feared
.
To
a
deepe
and
a
greuous
wounde
a
long
and
sharpe
sauluing
must
be
accepted
.
Exceding
earnestly
thou
must
pray
:
thou
must
passe
ouer
the
remnaunt
of
thy
time
with
lamentable
complaintes
,
thou
must
for
thy
soft
bedde
take
harde
earth
and
ashes
,
and
romble
thy selfe
in
sackecloth
,
for
the
losse
of
Christes
vesture
refuse
all
apparell
,
after
the
receite
of
the
Deuils
food
,
chuese
earnest
fasting
:
and
by
diligent
applying
thy selfe
to
good
workes
and
almes
deedes
,
purge
thy
sinne
and
deliuer
thy
soule
from
death
.
3
Here
he
asketh
leaue
of
the
Reader
to
be
somwhat
long
in
rehearsing
the
opinions
of
diuerse
doctors
,
to
confirme
his
former
falshod
,
but
he
should
rather
haue
asked
leaue
of
the
doctors
them selues
,
to
belye
them
so
beastly
,
&
to
racke
their
sayings
so
violently
farre
from
their
purpose
and
meanings
.
And
to
beginne
with
Origen
,
what
doth
he
in
that
place
by
him
alleged
?
but
exhort
men
vnto
harty
and
earnest
repentaunce
,
by
humbling
them selues
before
God
,
and
acknowledging
their
sinnes
,
which
holy
Scripture
testifieth
to
be
the
way
to
preuent
the
wrath
of
God
.
And
what
his
iudgement
was
concerning
satisfaction
for
sinnes
,
he
declareth
sufficiently
in
his
3.
booke
vpon
the
Epist.
to
the
Rom.
cap.
3.
where
often
times
he
repeateth
,
that
a
man
is
iustified
before
God
by
faith
onely
,
affirming
that
in
forgeuenes
of
sinnes
,
God
respecteth
no
workes
but
faith
onely
,
as
he
proueth
by
the
parable
that
our
Sauiour
vsed
vnto
Simon
the
Pharise
.
Luke
7.
and
aunswereth
also
those
obiections
,
which
euen
the
Papistes
at
this
day
,
make
against
vs
for
teaching
that
faith
only
doth
iustifie
vs
in
the
sight
of
God
.
S.
Cyprian
(
as
I
haue
sufficiently
shewed
before
)
calleth
such
as
had
fallen
in
time
of
persecution
from
the
profession
of
christianity
,
to
harty
repentaunce
,
and
to
testifie
the
same
,
by
submitting
them selues
humbly
,
vnto
the
discipline
of
the
Church
.
But
it
is
straunge
to
see
,
how
vnconsideratly
M.
Allen
allegeth
his
places
,
that
oftentimes
they
conteine
more
playne
matter
against
him
,
then
apparant
profe
by
violent
wrasting
can
be
wrong
out
from
them
.
I
maruaile
M.
Allen
either
seeth
not
him selfe
,
or
thinketh
that
other
men
can
not
espye
,
that
Cyprian
exhorteth
men
to
confession
of
their
offences
in
this
life
,
where
onely
satisfaction
and
remission
made
by
the
Priestes
is
acceptable
vnto
the
Lord
.
If
men
can
not
satisfie
,
nor
Priest
remit
,
but
whilest
men
are
in
this
life
,
then
farewell
satisfaction
for
the
dead
and
purgatory
.
Cap.
3.
&
4.
de
poeuitētiae
medicina
.
4
So
doth
S.
Augustine
correct
the
error
of
such
,
as
thinke
the
chaunge
of
life
with
out
all
cogitation
or
care
of
their
offenses
past
,
to
be
sufficient
for
mans
perfect
repaire
and
reconciliation
to
our
Lorde
againe
.
It
is
not
sufficient
(
sayth
he
)
to
amende
our
maners
and
turne
backe
from
,
our
mi●dedes
,
vnlesse
we
satisfie
before
God
for
them
which
we
haue
already
committed
,
by
dolour
of
penaunce
,
by
humble
sighes
&
grones
,
&
by
the
sacrifice
of
a
contrite
harte
working
with
almes
dedes
.
And
in
this
sense
againe
he
vttoreth
this
comfortable
rule
.
Sed
neque
de
ipsis
criminibus
quamlibet
magnis
remittendis
in
Ecclesia
,
Ench.
65.
Dei
desperanda
est
misericordia
,
agentibus
poenitentiam
secundum
modum
sui
cuiusque
peccati
.
But
we
may
not
despaire
of
Gods
mercy
for
the
remission
of
sinnes
in
the
Church
,
be
they
neuer
so
greuoi●
▪
I
meane
to
all
such
as
will
do
penaunce
according
to
the
quantity
of
their
fault
.
So
S.
Ambrose
writing
to
a
religious
woman
that
had
broken
her
vowe
of
chastity
(
which
in
those
dayes
was
reckened
one
of
the
most
deadly
and
greuous
crimes
that
coulde
be
)
warneth
her
thus
.
Grandi
plagae
alta
&
prolixa
opus
est
medicina
:
grande
scelus
grandem
necessariam
habet
satisfactionem
.
A
greuous
hurt
must
haue
a
deepe
&
long
sauluing
,
a
heinous
offense
requireth
maruelous
much
satisfaction
.
This
sinne
is
better
boulstred
now
a
daies
.
Yea
&
as
I
take
his
words
,
he
plainely
admonisheth
her
,
that
she
shall
haue
much
a
doe
to
satisfie
fully
for
her
sinne
during
her
life
:
&
therefore
he
seemeth
to
will
her
,
not
to
looke
for
full
remedy
and
release
before
she
feele
Gods
iudgement
.
Which
he
meaneth
not
by
the
generall
day
,
but
the
particular
accompt
which
followeth
streight
vpon
mans
death
.
But
that
I
deceiue
no
man
wittingly
I
wil
report
his
owne
wordes
.
Inhaere
poenitentiae
vsque
ad
extremum
vitae
,
Cap.
8.
ad
virg.
laps
.
nec
tibi
praesumas
ab
humano
die
posse
veniam
dari
:
quia
decipit
te
qui
hoc
tibi
polliceri
voluerit
:
quae
enim
proprie
in
dominum
peccasti
,
ab
illo
solo
in
die
iudicij
conuenit
expectare
remedium
.
Continue
in
penaunce
to
the
last
day
thou
hast
to
liue
,
and
presume
not
ouer
boldly
of
pardon
to
be
obteined
in
mans
day
:
for
who
so
euer
promiseth
thee
so
,
he
deceiueth
thee
:
for
thou
that
hast
offended
directly
against
God
him selfe
,
must
at
Gods
hande
onely
in
the
day
of
iudgement
trust
of
mercy
.
If
he
meane
by
the
last
Iudgement
,
then
the
author
supposeth
that
such
horrible
incest
shall
be
punished
till
the
day
of
the
general
resurrection
,
in
purgatory
:
for
after
that
day
as
Augustin
affirmeth
,
there
shal
be
no
more
any
of
the
elect
in
paine
.
He
meaneth
them
surely
nothing
els
,
De
ciuitate
Dei
cap.
13.
lib.
21.
but
that
there
can
be
no
penaunce
aunswerable
fully
in
this
life
to
so
greuous
a
crime
,
and
that
the
Church
ordinarely
pardoneth
not
the
sinnes
,
which
be
not
by
some
proportion
of
paine
and
punishment
recompensed
.
And
this
is
ordinary
,
though
by
the
supreme
power
giuen
to
Gods
ministers
for
the
gouernement
of
the
Church
,
the
offender
may
in
this
case
or
the
like
,
if
his
competent
dolour
of
hearte
and
ze●e
so
require
,
wholy
be
acquieted
through
the
merites
of
Christes
death
,
and
the
happy
fellowship
of
sainctes
,
in
the
communion
of
the
common
body
:
where
the
lacke
of
one
membre
is
abundantly
supplied
by
the
residue
.
Mary
it
is
a
●arde
matter
to
be
so
qualified
,
that
a
man
may
not
be
vnworthy
of
so
singular
a
grace
and
vnestimable
benefit
.
Therefore
this
prerogatiue
perteining
not
to
very
many
,
excepted
,
for
the
residue
that
by
the
ordinary
Sacrament
be
raised
vp
from
their
fall
,
euery
one
must
endeuour
to
do
penaunce
more
or
lesse
,
according
to
the
quantity
and
circumstancies
of
the
crime
committed
:
so
S.
Augustine
saide
before
,
so
doth
S.
Ambrose
meane
now
,
geuing
this
woman
warning
that
her
faulte
was
so
horrible
,
that
the
penaunce
done
in
this
life
coulde
not
properly
and
exactly
make
recompense
therefore
,
and
yet
after
punishment
tolerated
at
Gods
apointement
in
the
next
life
,
he
doubteth
not
to
assure
her
of
pardon
at
the
length
,
and
release
of
all
paine
.
Thus
was
sinne
handeled
in
those
dayes
.
And
why
it
was
so
painefully
riped
vp
to
the
very
bottome
,
you
see
.
Compare
our
dayes
and
dealing
to
theirs
,
and
thou
shalt
wonder
to
see
the
diuersitie
betwixt
their
maners
,
and
ours
:
and
to
see
the
phisicions
worke
so
diuersly
,
where
the
diseases
be
all
one
.
4
Now
followeth
the
authority
of
S.
Augustine
,
both
right
and
counterfet
,
the
counterfet
Augustine
,
that
writ
the
worke
de
poenitentia
,
&c.
I
vouchsafe
not
to
aunswere
,
because
I
weigh
not
the
authoritie
,
but
detest
the
impudency
of
him
that
had
patched
vp
such
a
peece
a
worke
,
to
father
vpon
S.
Augustine
,
as
no
man
of
lesse
learning
then
Augustine
was
,
would
abide
to
goe
vnder
his
owne
name
.
The
other
place
in
his
Enchiridion
sufficiently
expoundeth
it selfe
,
that
it
speaketh
of
remission
of
sinnes
in
the
Church
,
which
according
to
the
discipline
of
that
tyme
,
required
satisfaction
according
to
the
quantity
and
quality
of
the
offence
.
The
wordes
of
S.
Ambrose
import
none
other
thing
,
but
that
an
heynous
offence
must
be
earnestly
bewayled
,
if
repentaunce
be
not
counterfeted
.
And
where
as
M.
Allen
is
in
a
pecke
of
troubles
,
betwene
that
which
he
supposeth
to
be
the
opinion
of
Ambrose
,
and
that
which
he
allegeth
out
of
Augustine
,
to
proue
that
the
paynes
of
purgatory
shall
not
continue
after
the
resurrection
,
it
is
not
all
worth
the
paynes
he
taketh
about
it
.
For
that
the
sayd
fallen
virgine
,
shoulde
not
thinke
she
had
bene
penitent
enough
,
if
she
obtayned
absolution
in
the
iudgement
of
men
,
he
assureth
her
as
Cyprian
in
his
sermon
de
lapsis
,
doth
the
fallen
men
of
his
tyme
,
that
forgeuenes
of
sinnes
is
proper
vnto
God
onely
,
and
followeth
not
of
necessity
the
sentence
of
men
,
but
the
sentence
of
men
ought
to
follow
the
iudgement
of
God
.
And
those
wordes
,
in
die
iudicij
,
about
the
meaning
whereof
,
M.
Allen
vexeth
him selfe
,
are
to
be
vnderstoode
by
the
opposite
ab
humano
die
,
for
thereby
it
is
manifest
,
that
the
iudgement
of
God
is
set
against
the
iudgement
of
men
.
And
that
is
the
phrase
of
the
scripture
which
S.
Ambrose
followeth
,
as
when
S.
Paule
sayth
of
the
Corinthian
,
that
his
soule
may
be
salfe
in
the
day
of
the
Lord
Iesus
Christ
,
he
meaneth
not
that
he
should
be
punished
in
purgatory
,
though
he
repent
vnto
the
generall
day
of
iudgement
,
but
as
S.
Peter
Act.
3.
affirmeth
,
that
our
sinnes
are
forgeuen
against
the
comming
of
Christ
to
iudgement
,
signifying
that
then
the
full
fruite
of
forgeuenes
of
sinnes
shall
appeare
,
when
we
shall
thereby
be
discharged
in
the
iudgement
of
God
.
But
what
S.
Ambrose
thinketh
of
that
kinde
of
satisfaction
,
whereof
M.
Allen
speaketh
,
is
playne
by
those
wordes
which
he
vttereth
of
Peter
in
his
exposition
of
S.
Luke
lib.
10.
cap.
2.
Lachrymas
eius
lego
,
satisfactionem
non
lego
.
I
read
of
his
teares
,
I
read
not
of
his
satisfaction
.
But
vnto
the
other
kinde
of
satisfaction
,
whereby
the
church
is
satisfied
,
our
Sauiour
Christ
driueth
Peter
,
when
he
causeth
him
to
blot
out
the
memory
of
his
treble
deniall
,
with
a
treble
confession
of
his
loue
:
As
Augustine
also
acknowledgeth
:
but
if
purgatory
be
so
necessary
to
satisfie
Gods
iustice
by
temporall
paynes
of
sinners
,
according
to
the
tyme
,
&c.
and
purgatory
shall
cease
at
the
day
of
iudgement
,
as
you
affirme
out
of
Augustine
,
howe
shall
the
same
be
satisfied
in
such
as
dye
immediatly
before
the
daye
of
iudgement
,
so
that
they
haue
not
had
tyme
enough
,
there
to
be
sufficiently
purged
,
the
like
may
be
demaunded
,
of
all
them
which
in
a
moment
shal
be
chaunged
from
mortality
to
immortalitye
,
at
the
very
comming
of
Iesus
Christ
to
iudgement
.
These
questions
M.
Allen
wil
trouble
your
head
to
aunswere
and
retayne
your
former
principles
,
more
then
that
whereof
you
make
your
doubt
,
and
your
determination
as
vncertayne
as
your
doubt
:
whyle
you
are
so
cumbred
,
on
the
one
side
to
vpholde
purgatory
,
vppon
colour
of
satisfying
Gods
iustice
,
on
the
other
side
,
to
maintayne
the
Popes
pardon
,
without
satisfying
of
Gods
iustice
,
so
that
how
so
euer
you
satisfie
your selfe
in
your
owne
fantasie
,
I
promise
you
no
reasonable
man
can
be
satisfied
by
your
doubtfull
disputations
,
and
vnstedfast
conclusions
.
5
I
might
here
well
to
my
purpose
repeate
the
singular
praises
,
that
S.
Hierome
gaue
vnto
noble
Paula
:
who
(
as
he
writeth
of
her
)
with
fountaines
of
teares
,
In
epitaph
.
Paulae
.
exceding
lauish
almes
,
&
pitifull
fasting
,
washed
away
such
veniall
and
small
offenses
,
as
other
men
woulde
scarsely
do
much
more
greuous
crimes
.
And
to
seeke
for
what
ende
this
holy
matrone
vexed
her selfe
and
tormented
her
body
,
it
were
in
a
maner
needelesse
▪
for
being
not
gilty
of
any
greuous
sinnes
,
she
coulde
haue
no
great
feare
of
hell
paines
:
then
it
must
needes
be
,
that
she
tooke
punishment
of
her selfe
to
preuent
Gods
temporal
scourge
in
the
life
to
come
.
She
well
considered
(
for
it
was
the
doctrine
of
that
holy
time
)
that
euery
sinne
be
it
neuer
so
small
or
common
,
S.
Augustine
sayth
must
confesse
debte
,
and
crie
for
pardon
by
our
maisters
prayer
:
Dimitte
nobis
debita
nostra
:
forgiue
vs
our
debtes
,
the
which
,
because
they
be
debt
,
must
either
be
pardoned
by
prayer
,
or
paide
by
paine
.
And
therefore
being
not
here
remitted
,
or
not
satisfied
by
worthy
punishment
in
this
life
,
they
must
of
iustice
be
purged
after
our
departure
,
according
to
the
numbre
of
them
and
the
negligence
of
the
offender
.
And
this
faith
of
Purgatory
and
respect
of
Gods
iudgements
to
come
,
feared
the
holyest
persons
that
euer
were
in
Gods
church
.
This
droue
many
a
blessed
man
to
perpetuall
penaunce
:
this
brought
Hierom
him selfe
into
the
wildernesse
of
Syria
,
there
to
lament
the
lapse
of
his
fraile
youth
,
euer
in
expectation
of
this
call
:
Exi
foras
Hieronime
,
Come
out
Hierom
:
this
filled
the
desertes
with
many
a
noble
Hermite
,
this
raised
vp
the
cloisters
and
all
the
holy
houses
of
mourning
and
prayers
in
the
whole
worlde
,
and
hath
in
all
ages
appeared
both
in
the
wordes
and
workes
of
all
Christen
people
,
as
we
shall
better
anone
declare
.
5.
Here
,
because
you
haue
no
likely
matter
out
of
S.
Ieronyme
to
serue
your
turne
,
yet
to
make
a
shewe
of
his
name
,
you
must
repeat
that
,
which
is
nothing
like
to
your
matter
.
Paula
was
penitent
for
her
sinnes
,
with
prayers
,
almes
,
and
fasting
,
and
all
for
feare
of
purgatory
.
So
sayth
M.
Allen
.
But
Ieronyme
sayth
not
so
,
M.
Allen
is
here
all
the
credit
of
the
matter
,
beleue
him
as
you
list
.
But
if
any
man
had
rather
beleue
Chrysostome
speaking
of
such
kind
of
workes
,
as
M.
Allen
and
his
fellowes
,
count
to
be
the
chiefe
workes
of
penaunce
,
whether
they
serue
for
satisfaction
for
our
sinnes
vnto
God
,
let
him
consider
what
he
writeth
,
in
his
treatise
de
compunctione
cordis
,
lib.
2.
Non
requirit
Deus
ciliciorum
pondus
,
neque
concludi
inter
angustias
cellulae
,
neque
in
obscuris
antris
&
tencbrosis
sedere
iubet
:
hoc
solum
est
quod
exposcatur
à
nobis
,
vt
semper
recordemur
mala
nostra
,
&c.
God
requireth
not
the
burden
of
heauy
garments
,
not
to
be
shut
vp
with
the
streights
of
a
litle
cell
,
neither
doth
he
commaund
vs
to
sit
in
obscure
and
darke
dungeons
or
dennes
:
this
onely
is
that
which
is
required
of
vs
,
that
we
should
alwayes
remember
our
euill
life
,
&c.
you
see
therefore
by
Chrysostoms
iudgement
,
that
neither
the
satisfaction
of
Gods
righteousnes
,
nor
any
obedience
of
Gods
commaundement
,
hath
banished
the
Heremites
,
closed
vp
the
Anachorets
,
and
cloyed
the
world
with
cloysterers
,
but
the
superstitious
and
slauish
feare
of
purgatory
,
&
the
blasphemous
presumptuous
pride
of
mens
merites
.
I
passe
ouer
,
as
not
proper
to
your
matter
,
that
for
the
honour
of
Christ
,
you
except
his
mother
,
from
confessing
her selfe
to
be
indebted
to
God
,
and
not
to
be
in
the
numbre
of
those
,
by
whome
the
Lordes
prayer
is
to
be
sayd
.
Such
honor
neither
doth
God
allowe
her
,
nor
she
arrogate
vnto
her selfe
,
but
acknowledgeth
her
owne
basenesse
,
and
ioyfully
accepteth
Gods
saluation
.
It
is
greater
honor
to
Christ
,
to
be
sauiour
of
his
mother
,
then
to
haue
such
a
mother
,
as
had
no
neede
of
his
saluation
.
He
him selfe
more
then
once
,
is
reade
to
haue
reproued
her
,
wherein
he
had
done
her
wrong
,
if
she
had
committed
no
trespasse
.
Luke
.
2.
Iohn
.
2.
6
But
list
you
see
how
this
doctrine
of
penaunce
liked
Caluine
?
The
shrew
saw
that
by
graunting
of
this
satisfaction
for
sinne
and
the
profitable
vsage
thereof
in
this
life
,
that
it
might
argue
of
necessitie
the
residue
of
some
paines
in
the
next
if
it
were
here
omitted
or
not
ended
.
And
therefore
I
pray
you
see
how
substantially
he
aunswereth
and
how
like
him selfe
,
Parumme
mouent
(
sayth
he
)
quae
in
veterum
scriptis
de
satisfactione
passim
occurrunt
,
video
enim
eorum
nonnullos
,
In
institut
.
dicam
simpliciter
,
omnes
fere
quorum
libri
extant
,
aut
in
hac
parte
lapsos
esse
,
aut
nimis
aspere
&
dure
loquutos
.
I
make
small
accompt
of
that
which
I
often
finde
concerning
Satisfaction
in
the
auncient
writers
,
for
I
perceiue
diuers
of
them
,
shall
I
be
plaine
with
you
?
in
a
maner
euery
one
that
euer
wrote
till
this
daye
,
in
this
point
to
haue
bene
fouly
deceiued
,
or
spoken
more
roughly
then
they
shoulde
haue
done
.
Is
not
this
a
fellow
alone
?
whether
thinke
you
now
our
English
bragger
craking
all
the
doctors
to
be
on
his
parte
,
or
this
man
confessing
plainely
that
they
be
all
against
him
,
and
yet
setting
not
a
butten
by
them
all
,
whether
thinke
you
is
more
arrogant
?
I
am
sure
Caluine
dealeth
here
more
sincerely
,
and
the
other
more
deceitfully
.
If
craking
had
bene
a
maisterie
in
sommer
games
as
lying
is
,
our
man
might
haue
wone
of
all
the
worlde
,
two
games
at
a
clappe
.
But
there
is
no
remedy
he
must
yelde
to
the
learned
that
haue
opened
his
impudencie
.
Therefore
I
leaue
him
,
and
take
the
benefit
of
this
his
maisters
confession
for
further
confirmation
of
my
cause
,
doubting
nothing
but
that
most
wise
men
,
seeing
by
the
aduersaries
graunt
all
learned
fathers
to
be
on
our
side
,
will
accept
it
either
as
a
full
proofe
,
or
no
small
presumption
of
that
trueth
which
we
defend
.
6
But
list
you
heare
,
how
this
presumptuousse
pratler
,
can
not
conclude
his
chapter
which
he
began
with
lying
vpon
Melancthon
,
but
by
slaundering
of
Caluine
.
He
faineth
that
Caluine
in
the
wordes
by
him
rehersed
,
confesseth
all
the
doctors
to
be
against
him
,
and
yet
setteth
not
a
butten
for
them
all
.
The
best
reproofe
of
this
calumniation
,
shal
be
to
sende
them
that
be
desirous
to
know
the
trueth
,
vnto
the
whole
discourse
of
Caluine
,
vpon
satisfaction
Insti
.
lib.
3.
cap.
4
which
who
so
list
to
doe
,
shall
plainely
see
,
whether
Allen
doth
him
not
here
open
wrong
.
But
because
euery
man
either
can
not
for
the
lacke
of
the
booke
,
or
will
not
for
want
of
good
affections
towardes
Caluine
,
take
so
much
paines
,
as
to
peruse
his
owne
writing
.
I
will
aunswere
in
a
worde
or
two
.
After
that
Caluine
hath
most
substantially
proued
,
both
by
authority
of
holy
Scripture
,
and
also
by
consent
of
auncient
doctors
,
that
their
is
no
satisfaction
vnto
God
for
our
sinnes
,
but
onely
the
death
of
Christ
,
he
commeth
at
length
,
to
speake
of
the
worde
of
satisfaction
,
which
sayth
he
,
as
it
is
often
vsed
in
the
olde
writers
,
so
sometime
hardely
,
as
improperly
(
that
M.
Allen
calleth
roughly
)
or
if
any
of
them
haue
erred
about
satisfaction
,
it
were
not
reason
,
that
their
error
shoulde
preuaile
against
the
open
trueth
.
And
cleerely
to
conuicte
M.
Allen
,
of
a
loude
lye
,
where
he
sayth
that
Caluine
confesseth
all
the
doctors
to
be
against
him
,
his
wordes
follow
immediatly
after
those
rehersed
by
M.
Allen
:
Sed
non
credam
eos
ipsos
adeo
fuisse
rudes
&
imperitos
,
vt
eo
sensu
illa
scripserint
,
quo
à
nouis
istis
satisfactionariis
leguntur
.
That
is
,
how
soeuer
they
haue
either
erred
,
or
spoken
vnproprely
of
satisfaction
,
yet
I
will
not
graunt
,
that
the
same
men
were
so
rude
and
ignoraunt
,
that
they
did
wright
those
thinges
,
in
that
sense
,
in
which
they
are
read
by
these
new
satisfactionaries
.
Then
doth
he
bring
forth
diuers
testimonies
both
out
of
Chrysostome
and
Augustine
to
shew
what
their
iudgement
was
of
satisfaction
agreable
to
the
Scriptures
by
which
must
be
expounded
,
what
so
euer
they
haue
vttered
that
seemeth
either
erroneus
or
at
the
lest
vnproprely
spoken
.
As
for
that
reuerend
father
M.
Iewell
whome
this
arrogant
Louanist
,
calleth
the
English
bragger
,
how
well
he
hath
answered
his
challendge
,
his
owne
learned
labors
,
do
more
cleerely
testifie
vnto
the
worlde
,
then
that
it
can
be
blemished
by
this
sycophants
braynlesse
babling
.
A
briefe
ioyning
in
reason
and
argument
vpon
the
proued
groundes
,
with
the
aduersaries
,
for
the
declaration
of
Purgatory
.
CAP.
V.
1
HAving
vndoubtedly
wonne
thus
much
both
by
euident
testimony
of
holy
writ
,
by
the
warraunt
of
all
the
learned
fathers
,
by
good
reason
,
and
by
the
aduersaries
owne
confession
,
I
will
be
bolde
to
bare
the
very
iointes
of
the
argument
,
that
both
the
simple
may
acknowledge
my
plaine
dealing
,
and
the
Protestant
haue
his
vauntage
,
if
the
reason
stand
not
vpright
.
With
out
colour
or
glose
then
thus
I
make
my
proofe
.
After
the
sinnes
of
man
be
pardoned
,
God
oftentimes
punisheth
the
offender
,
the
church
punisheth
him
,
and
man
punisheth
him selfe
,
ergo
there
is
some
payne
due
after
sinne
be
remitted
.
Secondly
this
payne
can
not
alwayes
be
discharged
in
this
world
,
eyther
for
lacke
of
space
after
the
remission
,
as
it
happeth
in
repentaunce
at
the
houre
of
death
,
or
else
when
the
party
liueth
in
perpetuall
welth
without
care
or
cogitation
of
any
satisfaction
,
therefore
it
must
be
aunswered
in
an
other
place
.
Thirdly
the
common
infirmities
and
the
dayly
trespasses
which
abase
and
defile
the
workes
euen
of
the
vertuous
,
of
their
proper
condition
doe
deserue
payne
for
a
tyme
,
as
the
mortall
offence
deserueth
perpetuall
:
Therefore
as
the
mortall
sinne
,
being
not
here
pardoned
,
must
of
iustice
haue
the
reward
of
euerlasting
punishment
:
so
it
must
needes
followe
,
that
the
veniall
fault
not
here
forgeuen
,
should
haue
the
reward
which
of
nature
it
requireth
:
that
is
to
say
,
temporall
payne
.
And
therefore
not
onely
the
wicked
,
but
the
very
iust
also
must
trauell
to
haue
their
daily
infirmities
and
frailty
of
their
corrupt
natures
forgiuen
:
crying
without
ceasing
forgeue
vs
our
debts
:
Quia
non
iustificabitur
in
conspectu
tuo
omnis
viuens
.
For
no
man
aliue
shal
be
able
to
stand
before
the
face
of
God
in
his
owne
iustice
or
righteousnes
,
Aug.
Ench.
cap.
71.
and
if
these
light
sinnes
should
neuer
be
imputed
,
then
it
were
needelesse
to
cry
for
mercy
or
confesse
debt
,
as
euery
man
doth
be
he
neuer
so
passing
holy
.
To
be
briefe
,
this
debt
of
paine
for
sinne
by
any
way
remayning
at
the
departure
hence
,
must
of
iustice
be
aunswered
:
Which
can
not
be
without
punishment
in
the
next
life
,
then
there
must
be
a
place
of
iudgement
for
temporall
and
transitory
paynes
in
the
other
world
.
The
whole
discourse
made
before
hath
geuen
force
enough
to
euery
part
of
the
argument
:
the
Scriptures
doe
proue
it
,
the
practise
of
the
Church
confirmeth
it
,
all
the
doctors
by
our
aduersaries
graunt
,
agree
vpon
it
.
If
they
haue
any
thing
to
say
,
here
I
make
them
fayre
play
:
the
ground
is
open
,
the
reasons
laide
naked
before
their
face
:
remoue
them
as
they
can
.
Lette
them
deale
simply
if
they
meane
truely
,
and
not
flourish
as
they
vse
,
vppon
a
false
ground
,
that
in
flowe
of
wordes
they
may
couer
errour
,
or
in
rase
of
their
smoth
talke
ouerrunne
truth
.
And
that
euery
man
may
perceiue
that
we
haue
not
raised
this
doctrine
vpon
reason
only
or
curiositie
(
although
the
graue
authoritie
of
Gods
Church
might
here
in
satisfie
sober
wittes
)
we
will
now
by
Gods
helpe
go
nearer
the
matter
,
and
directly
make
proofe
of
Purgatory
by
holy
Scriptures
:
reciting
such
places
of
the
olde
and
new
Testament
,
as
shall
proue
our
cause
,
euen
in
that
sense
which
the
learnedst
and
godlyest
fathers
of
all
ages
,
by
conference
of
places
or
other
likelyhood
,
shall
fynde
and
determine
to
be
most
true
.
Alleaging
none
els
but
such
as
they
haue
,
in
the
flour
of
Christian
faith
,
noted
and
peculiarely
construed
for
that
purpose
which
now
is
in
question
.
That
the
aduersaries
of
that
doctrine
,
may
rather
striue
with
the
said
saincts
and
doctours
,
then
with
me
,
that
will
as
they
shall
well
perceiue
do
nothing
,
but
truely
reporte
their
wordes
or
meaninge
.
Or
rather
that
such
as
haue
erred
in
that
case
,
by
giuing
ouer
light
credit
to
the
troblesome
teachers
of
these
vnhappy
dayes
,
maye
,
when
they
shall
vnderstand
the
true
meaning
of
the
Scriptures
,
the
constant
doctrine
of
the
Catholike
Church
,
the
wordes
of
all
auncient
writers
,
the
determination
of
so
many
holy
Councels
,
&
the
olde
vsage
of
all
nations
by
humble
prayers
obteine
of
God
the
light
of
vnderstanding
the
trueth
,
and
the
gifte
of
obedience
to
his
will
and
worde
.
Or
if
there
be
any
so
sattled
in
this
vnlickely
sect
,
that
he
purposeth
not
to
beleue
the
graue
writers
of
olde
times
,
nor
receiue
their
expositions
vpon
such
places
as
we
shall
recite
,
for
that
preiudice
which
he
hath
of
this
owne
witte
and
vnderstanding
,
yet
let
him
not
maruell
at
my
simplicity
,
that
had
rather
geue
credit
to
others
then
my selfe
:
Or
that
in
this
hote
time
of
contention
and
partaking
in
religion
,
I
do
repose
my selfe
vnder
the
shadow
of
so
many
worthy
writers
,
as
anone
shall
giue
euidence
in
my
cause
.
CAP.
V.
1
TRiumphing
before
the
victorie
,
and
that
is
more
,
before
the
encontry
of
hande
strokes
,
(
for
we
come
to
ioyning
but
now
)
you
will
now
win
your
spurs
or
els
it
shal
be
a
blacke
daye
with
all
Protestantes
.
I
will
be
as
shorte
in
mine
aunswere
,
as
you
are
in
your
arguments
.
And
that
I
may
put
on
an
armour
of
proofe
,
to
beare
of
your
terrible
haileshot
,
your
first
argument
hath
neither
good
forme
nor
matter
,
no
more
hath
your
second
,
no
more
hath
your
third
?
If
you
or
any
for
you
,
will
prepare
your selfe
to
geue
a
bitter
charge
,
either
I
or
some
other
,
shal
be
redy
to
shape
you
an
other
aunswere
.
But
because
here
is
nothing
in
this
briefe
ioyning
,
but
which
hath
bene
largly
discharged
before
,
in
aunswere
to
your
longe
excursions
,
it
were
nedelesse
to
make
such
vaine
repetition
,
as
you
doe
,
especially
in
your
last
shorte
argument
,
in
which
space
all
the
substaunce
of
your
large
booke
might
easily
haue
bene
placed
,
only
to
fil
vp
a
competent
length
of
the
fift
chapter
,
and
with
such
a
tedious
inlarging
of
a
superfluous
matter
,
as
a
yong
practiser
of
Rhetoricke
would
be
ashamed
to
vse
,
in
a
fayned
declamation
,
much
worse
becomming
an
auncient
master
of
arte
,
professing
to
trusse
vp
his
arguments
by
Logicke
,
to
make
a
perfect
perswasion
.
As
for
the
promisse
of
further
proofe
,
both
out
of
the
Scriptures
and
out
of
the
doctors
that
followeth
after
this
gallant
ioyning
,
and
lusty
challenge
,
shall
haue
no
preiudice
of
my
disabling
of
the
meane
to
perform
it
vntill
it
appeare
by
playne
conference
of
his
arguments
and
myne
aunswers
,
that
his
words
are
but
winde
,
and
his
promisse
but
pratling
.
That
Purgatory
paines
doth
not
onely
serue
Gods
iustice
for
the
punishement
of
sinne
,
but
also
cleanse
and
qualifie
the
soule
of
man
defiled
,
for
the
more
seemely
entraunce
into
the
holy
places
,
with
conference
of
certaine
places
of
Scripture
for
that
purpose
.
CAP.
VI.
1
IF
we
well
consider
the
wonderfull
base
condition
and
state
of
mans
nature
corrupted
by
our
first
fathers
disobedience
,
and
more
and
more
abased
by
continuall
misery
that
sinne
hath
brought
into
our
mortall
life
,
we
shall
finde
the
worke
of
Gods
wisedome
in
the
excellent
repaire
of
this
his
creature
,
to
be
full
of
mercy
,
and
full
of
maruell
.
But
proceding
somewhat
further
,
and
weying
not
onely
his
restoring
,
but
also
the
passing
great
anauncement
to
the
vnspeakable
glory
of
the
elect
,
there
shall
reason
and
all
our
cogitations
vtterly
faint
and
faile
vs
.
The
kingdome
prepared
is
honored
with
the
maiestie
of
the
glorious
Trinitie
,
with
the
humanitie
of
Christ
our
Sauiour
,
with
the
blessed
Mary
the
vessell
of
his
Incarnation
,
with
the
bewtifull
creatures
and
wholy
vndefiled
,
of
all
the
ordres
of
Angels
.
There
can
nothing
doubtlesse
present
it selfe
before
the
seate
of
Gods
glory
,
nor
stand
in
his
sight
,
that
hath
any
blemish
of
sinne
,
any
spotte
of
corruption
,
any
remnaunt
of
infirmity
.
What
puritie
is
required
for
the
entrance
into
heauen
.
There
may
no
creature
matche
with
those
perfect
pure
natures
of
spirituall
substance
in
the
happy
seruice
of
the
holy
Trinity
,
that
is
not
holy
as
they
be
,
pure
as
they
be
,
and
wholy
sanctified
as
they
be
.
Nothing
can
ioyne
with
them
in
freedome
of
that
heauenly
city
,
in
the
ioyfull
estate
of
that
triumphant
common
welth
,
that
is
not
purified
to
the
point
,
and
by
the
worke
of
Gods
owne
hande
fully
fined
and
perfected
.
This
is
the
new
City
of
Hierusalem
,
which
the
holy
Apostle
sawe
by
vision
:
Nec
in
eam
intrabit
aliquid
coinquinatum
.
Nothing
shall
entre
therein
,
that
is
defiled
.
Apoc.
21.
It
is
the
Church
without
spotte
and
wrinkle
,
it
is
the
temple
of
God
,
it
is
the
seate
of
the
Lambe
,
and
the
lande
of
the
lyuing
.
Nowe
our
kinde
,
notwithstanding
our
pitifull
fall
and
singular
frailetie
,
with
exceding
corruption
and
vnaptenesse
both
of
body
and
soule
,
hath
yet
by
Christ
Iesus
our
Redeemer
,
the
assurance
of
this
vnestimable
benefit
,
and
the
fellowship
of
perpetual
fruition
with
the
Angels
.
To
whome
as
we
must
be
made
equall
in
roume
and
glory
,
so
we
must
in
perfect
cleannes
be
fully
matched
with
them
.
For
it
were
not
agreable
to
Gods
ordinary
iustice
,
Leuit.
21.
who
in
this
earthly
sanctuary
expressely
forbiddeth
the
oblations
of
the
vncleane
,
Rupert
.
de
diuini
.
offi.
l.
6.
cap.
36.
that
he
shoulde
in
the
celestiall
soueraigne
holy
acknowledge
any
nature
that
were
not
pure
and
vndefiled
:
or
make
mans
condicion
not
abettered
,
equall
to
the
dignity
of
Angels
that
neuer
were
reproued
:
whereby
vniustice
might
appeare
in
God
,
or
confusion
in
the
heauens
common
wealth
,
where
onely
all
ordre
is
obserued
.
And
though
mans
recouery
after
his
fall
be
wroght
by
Christ
.
and
the
perfect
purgation
of
sinnes
by
the
bloude
of
him
that
only
was
with
out
sinne
,
yet
it
was
not
conuenient
,
that
the
might
of
that
mercy
shoulde
worke
in
this
freedome
of
our
willes
,
with
out
all
peine
of
the
party
,
or
trauell
of
the
offenders
.
Whereof
man
streight
vpon
his
miserable
downe
fall
(
as
S.
Ambrose
excellently
well
noteth
)
had
warning
by
the
fiery
sworde
holden
at
the
entraunce
of
paradise
:
In
Psa.
118.
Serm.
20.
therby
putting
him
in
remembraunce
,
that
the
returne
to
blesse
so
sone
lost
,
shoulde
be
through
fiere
and
sword
hardely
achieued
againe
.
Therfore
if
any
man
thinke
the
onely
forgiuenesse
of
our
sinnes
past
,
sufficient
either
for
the
recouery
of
our
first
degree
,
or
the
atteining
of
further
dignity
in
the
glory
of
the
Sainctes
,
he
seeth
not
at
all
what
a
deepe
stroke
sinne
hath
set
in
mans
soule
,
what
filth
and
feeblenesse
it
hath
wroght
in
the
body
,
what
rule
and
dominion
it
beareth
in
this
our
mortality
,
what
care
all
perfect
men
haue
had
,
not
only
in
the
healing
of
the
deepe
wounde
,
but
also
in
purging
the
reliques
,
and
fall
abbating
the
abundant
matter
thereof
.
And
yet
when
man
hath
with
all
his
might
wrastled
with
the
poure
of
sinne
,
being
in
this
estate
,
he
can
not
be
able
to
recouer
the
worthinesse
of
his
creation
,
much
lesse
the
passing
honour
and
ende
of
his
redemption
.
Let
him
washe
and
water
his
coutch
with
teares
,
let
him
weaken
his
body
with
fasting
,
and
humble
his
hearte
with
sorow
?
Happely
the
fiery
sworde
shall
not
hinder
his
passage
after
his
departure
,
yet
till
the
separation
of
the
body
and
the
soule
,
full
freedome
from
sinne
or
perfect
purgation
thereof
(
excepting
the
priuilege
of
certaine
)
can
not
be
fully
obteined
.
Wherein
yet
mercy
at
the
ende
hath
the
chiefe
stroke
,
by
which
the
soule
that
was
the
principall
vessell
of
sinne
,
and
no
lesse
abased
then
the
body
,
shall
out
of
hande
in
the
perfectest
sort
,
obteine
the
purity
of
Angels
and
fellowship
with
them
for
euer
.
CAP.
VI.
1
ONce
againe
I
pray
you
note
this
orderly
proceding
,
looke
when
he
maketh
such
a
liberall
promisse
,
as
in
the
chapter
going
before
,
the
performance
shal
not
follow
by
and
by
after
,
but
by
interlacing
of
other
matter
,
it
shall
be
first
out
of
minde
,
and
then
he
may
better
keepe
his
credit
,
when
he
goeth
about
to
performe
it
.
Yere
while
he
would
in
all
the
hast
,
make
direct
proofe
by
holy
Scripture
,
of
the
doctrine
of
purgatory
,
but
now
as
though
purgatory
were
already
proued
,
he
will
shewe
for
what
vse
it
serueth
,
namely
to
clense
and
qualifie
the
soule
of
man
,
that
it
may
be
meete
to
enter
into
the
holy
places
.
And
for
this
purpose
,
he
sheweth
at
large
,
which
might
haue
bene
vttered
in
briefe
,
that
the
corruption
of
mans
sinnefull
nature
is
so
great
,
and
the
perfection
of
dignitie
,
whereunto
we
are
called
so
high
,
as
man
,
except
he
be
throughly
purged
,
is
no
meete
person
to
be
partaker
therof
.
But
lest
he
should
be
thought
here
to
forget
the
perfect
restitution
by
Christ
,
he
confesseth
the
perfect
purgation
of
our
sinnes
to
be
wrought
by
his
blood
,
yet
he
sayth
,
it
is
not
meete
that
the
might
of
that
mercy
should
worke
in
this
freedom
of
our
will
,
without
all
paine
or
trauell
of
the
offenders
.
This
is
to
geue
with
one
hand
,
and
to
pull
away
with
the
other
hand
.
But
that
this
enemy
of
the
crosse
of
Christ
,
shall
not
thus
passe
away
with
his
reseruations
and
exceptions
,
that
which
he
graunteth
,
we
will
take
at
the
hand
of
God
,
and
not
of
this
vnpure
blasphemer
:
who
by
his
holy
spirite
teacheth
vs
that
the
blood
of
Christ
doth
purge
vs
from
all
our
sinnes
:
&
being
washed
by
him
we
are
throughly
cleane
.
Iohn
13.
So
that
although
our
sinnes
were
as
redd
as
scarlet
,
they
are
made
as
white
as
snowe
.
Esay
1.
Then
being
throughly
purged
,
washed
&
clensed
as
white
as
snow
,
we
are
made
capable
of
the
heauenly
inheritaunce
and
the
fruition
of
eternall
glory
.
And
if
any
man
had
rather
beleue
an
Angell
,
before
M.
Allen
,
an
elder
of
the
heauenly
consistory
,
sooner
then
a
yong
palting
proctor
of
purgatory
:
Let
him
heare
what
is
sayd
to
S.
Iohn
in
his
reuelation
,
7.
cap.
whereby
is
declared
by
what
priuilege
,
al
the
faithfull
departed
appeare
in
innocency
before
the
throne
of
God
.
These
are
they
(
sayth
the
Angel
)
that
came
out
of
that
great
affliction
,
and
haue
washed
their
stoles
and
made
them
white
in
the
bloud
of
the
lambe
:
therefore
they
are
in
the
presence
of
the
throne
of
God
,
and
serue
him
day
and
night
,
&c.
Mark
here
that
they
which
came
out
of
this
great
affliction
,
were
not
purged
thereby
,
after
M.
Allens
fantasy
,
but
that
they
washed
and
made
white
their
garments
,
in
the
bloud
of
the
lambe
,
by
whose
righteousnes
they
being
clothed
,
may
appeare
in
innocency
before
the
throne
of
God
.
As
for
that
which
is
cited
out
of
Ambrose
,
of
the
fiery
sword
,
is
ment
of
the
sorrow
of
repentaunce
,
and
with
no
equity
can
be
racked
to
the
paynes
of
purgatory
.
2
I
maruell
not
now
to
see
the
Prophet
seeke
not
only
for
the
remission
of
his
greuous
sinnes
,
but
to
be
better
cleansed
,
to
haue
them
wholy
blotted
out
,
to
be
made
as
white
as
snowe
:
beholding
the
purity
that
is
requisite
for
a
citizen
of
the
celestiall
Hierusalem
.
And
I
note
this
the
rather
of
the
soule
,
because
I
see
that
the
body
also
,
before
it
can
shake
of
the
stroke
and
plague
of
sinne
,
must
be
driuen
(
by
the
common
course
)
to
dust
and
elementes
,
that
being
at
the
ende
raised
vp
againe
in
the
same
substance
,
may
yet
wholy
in
condicion
and
quality
be
so
straungely
altered
,
that
in
honour
and
immortalitie
it
may
euerlastingly
ioyne
with
the
soule
againe
.
To
the
newnesse
whereof
,
the
very
elements
that
before
aunswered
it
in
qualities
of
corruption
,
August
.
lib.
20.
de
ciuit
.
cap.
16.
1.
Cor.
15.
shal
be
perfectly
by
fire
reformed
,
and
serue
in
beauty
and
incorruption
eternall
.
If
sinne
then
be
so
reuenged
and
throughly
tryed
out
of
mans
body
,
and
all
corruption
out
of
these
elements
for
the
glory
of
that
new
and
eternall
kingdome
,
shall
we
doubte
of
Gods
iustice
in
the
perfect
reuenge
of
sinne
in
the
soule
,
or
purifying
that
nature
,
which
as
it
was
most
corrupted
&
was
the
very
feate
of
sinne
,
He
will
then
,
where
man
neglecteth
the
day
of
mercy
,
sharply
viset
with
torment
,
him selfe
:
and
both
purge
and
purifie
the
drosse
of
our
impure
natures
defiled
and
stained
by
sinne
,
with
iudgement
and
rightuousnesse
.
Abluet
Dominus
sordes
filiarum
Syon
,
Isaie
.
4.
&
sanguinem
Hierusalem
,
lauabit
de
medio
eius
,
in
spiritu
iudicij
,
&
spiritu
ardoris
.
Our
Lorde
shall
washe
out
the
filthe
of
the
daughters
of
Syon
:
and
will
cleanse
bloude
from
the
middest
of
Hierusalem
,
in
the
spirite
of
iudgement
,
and
the
spirite
of
burning
.
But
because
we
will
not
stande
vpon
coniectures
in
so
necessary
a
point
,
you
shall
see
by
what
Scriptures
the
graue
and
learned
fathers
haue
to
my
hand
confirmed
this
beleued
trueth
.
And
first
I
will
recite
those
places
which
do
set
forth
both
the
quality
and
condition
of
that
punishment
,
which
God
taketh
vpon
man
for
sinne
in
the
other
worlde
:
and
also
did
giue
iust
occasion
to
our
forefathers
of
the
name
of
Purgatory
.
2
Consider
what
wholsome
doctrine
this
student
in
Diuinitie
gathereth
out
of
the
Scriptures
of
God
.
Dauid
not
content
with
remission
of
his
sinnes
,
seeketh
to
be
better
clensed
,
to
haue
them
wholy
blotted
out
,
and
to
be
made
as
white
as
snowe
▪
but
by
what
meanes
M.
Allen
?
or
at
whose
handes
?
Dare
you
say
that
he
prayeth
God
to
clense
him
better
by
his
owne
suffering
,
then
he
was
by
Gods
mercifull
pardon
?
What
was
figured
by
the
bunch
of
Isope
,
dypped
in
the
lambes
bloud
,
with
which
he
desireth
to
be
sprinckled
,
assuring
him selfe
that
therby
he
shall
be
washed
whiter
then
snowe
?
Was
it
purgatory
,
or
the
aspertion
of
the
bloud
of
Christ
?
O
horrible
blasphemer
,
wilt
thou
neuer
acknowledge
the
omnisufficiency
of
the
benefite
of
mans
redemption
by
the
sonne
of
God
?
shal
thy
vayne
gangling
and
iumbling
of
thy
deuises
with
Gods
decrees
,
obscure
the
glory
of
our
Lord
and
Sauiour
Christ
his
passion
,
who
hath
loued
vs
,
and
washed
vs
,
from
our
sinnes
by
his
bloud
,
and
made
vs
Kings
and
Priestes
in
the
sight
of
God
,
who
hath
geuen
him selfe
for
his
beloued
Church
,
that
he
might
sanctifie
it
,
and
clense
it
,
by
the
washing
of
water
,
through
the
word
,
that
he
might
make
it
vnto
him self
a
glorious
church
,
not
hauing
spot
or
wrinkle
or
any
such
thing
,
but
that
it
should
be
holy
and
without
blame
.
What
similitude
hath
this
with
Allens
pratling
of
purenesse
and
patching
in
of
purgatory
?
As
for
the
place
alleged
out
of
Esay
the
4.
Because
he
dare
not
abide
by
it
him selfe
,
but
confesse
that
it
is
but
a
coniecture
of
his
own
,
to
draw
it
to
purgatory
which
in
deede
is
playnly
spoken
of
the
reformation
of
the
Church
in
this
life
.
I
neede
spend
no
more
tyme
in
aunswering
it
.
3
There
be
two
textes
of
Scriptures
to
this
purpose
so
like
,
that
many
of
the
doctors
,
for
better
conference
in
so
weighty
a
case
,
haue
ioyned
them
together
to
make
their
proofe
full
:
and
so
will
I
do
by
their
example
.
The
first
is
in
the
thirde
chapter
of
the
prophet
Malachie
in
these
wordes
.
Malach
3.
Ecce
venit
dicit
Dominus
exercituum
,
&
quis
poterit
cogitare
diem
aduentus
eius
?
Et
quis
stabit
ad
videndum
eum
?
Ipse
enim
quasi
ignis
con●●ans
,
&
quasi
herba
fullonum
:
&
sedebit
con●tans
&
emundans
argentum
,
&
purgabit
filios
Leui
,
&
colabit
eos
quasi
aurum
&
argentum
,
&
erunt
Domino
offerentes
sacrificia
in
iustitia
.
Et
placebit
Domino
sacrificium
Iuda
&
Hierusalem
,
&c.
Beholde
he
commeth
(
sayth
the
Lorde
of
Hostes.
)
And
who
may
abide
the
day
of
his
comming
?
Who
can
stand
&
endure
his
sight
▪
For
he
is
like
melting
and
casting
fier
,
and
as
the
washers
herbe
.
And
he
shall
sit
casting
and
trying
out
siluer
,
Cap.
3.
Secundum
gratiam
Dei
quae
data
est
mihi
,
vt
sapiens
architectus
fundamentum
posui
,
alius
autem
superaedificat
.
Vnusquisque
autem
videat
quomodo
superaedificet
.
Fundamentum
enim
aliud
nemo
potest
ponere
,
praeter
id
quod
est
positum
:
quod
est
Christus
Iesus
.
Si
quis
autem
superaedificat
super
fundamentum
hoc
,
aurum
,
argentum
,
lapides
preciosos
,
ligna
,
foenum
,
stipulam
,
vniuscuiusque
opus
manifestum
erit
.
dies
enim
Domini
declarabit
,
quia
in
igne
reuelabitur
:
&
vniuscuiusque
opus
quale
sit
,
ignis
probabit
.
Si
cuius
opus
manserit
quod
superaedificauit
,
mercedem
accipiet
:
si
cuius
opus
arserit
,
detrimentum
patietur
:
ipse
autem
saluus
erit
,
sic
tamen
quasi
per
ignem
.
Thus
in
English
:
According
to
the
grace
of
God
geuen
vnto
me
,
as
a
discriete
builder
I
haue
laid
the
groundewarke
:
but
an
other
buildeth
theron
.
Let
euery
man
be
circumspect
how
he
buildeth
on
it
.
For
no
fundatión
can
be
laide
,
but
Christ
Iesus
,
which
is
already
laide
.
If
any
man
builde
vpon
this
groundewarke
,
golde
,
siluer
,
preciouse
stones
,
wodde
,
hay
,
or
stooble
,
euery
mans
worke
shall
be
laide
open
.
For
the
day
of
our
Lorde
will
declare
it
,
because
it
shall
appeare
in
fire
.
And
that
fire
shall
trie
euery
mans
worke
what
it
is
:
if
any
mans
worke
erected
vpon
that
foundation
do
abide
,
he
shall
receiue
rewarde
,
but
if
his
worke
burne
,
he
shall
susteine
losse
(
or
it
shall
susteine
●osse
,
meaning
by
the
worke
it selfe
,
as
the
texte
well
serueth
also
)
but
him selfe
shall
be
saued
notwithstanding
,
and
that
yet
as
through
fire
.
These
be
S.
Pauls
wordes
.
Now
as
men
studious
of
the
trueth
,
carefull
of
our
faith
and
saluation
,
and
fully
free
from
contention
and
partaking
,
let
vs
entre
into
the
search
of
the
meaning
of
these
two
textes
,
with
such
plainnes
&
sincerity
that
I
dare
say
the
aduersaries
,
them selues
shall
not
mislike
our
dealing
.
Plaine
dealing
.
We
will
follow
all
likelihoodes
by
comparing
the
scriptures
together
,
and
admit
with
all
,
the
counsell
and
iudgement
of
such
our
elders
,
as
by
their
confession
shall
be
taken
for
holy
,
learned
,
and
wise
.
First
the
prophet
and
Apostle
both
,
make
mention
of
purging
&
of
purifying
sinne
,
&
corruption
of
mans
impure
or
defiled
workes
:
they
both
agree
this
cleansing
or
trying
out
of
the
filthy
drosse
gathered
by
corruption
of
sinne
,
to
be
done
by
fier
:
they
both
throughly
follow
the
similitude
of
the
fornace
and
goldesmith
in
fining
his
metalles
,
and
trying
out
the
drosse
and
base
matter
from
the
perfect
finesse
of
more
worthy
substaunce
:
they
both
plainely
vtter
their
meaninges
of
such
as
shall
afterwarde
be
saued
,
though
it
be
with
losse
:
geuing
vs
to
vnderstande
,
that
the
parties
so
purged
,
shall
be
after
their
triall
worthy
to
offer
a
pure
sacrifice
in
holynesse
&
righteousnes
:
They
both
note
this
purgation
to
be
wrought
by
the
hand
of
God
.
All
these
must
needes
be
confessed
,
euen
of
the
contrary
teachers
:
which
things
together
,
conteine
more
probability
for
the
proofe
of
our
purpose
,
then
they
can
for
any
other
sense
finde
.
But
now
touching
the
text
neerer
,
and
finding
that
this
worke
of
mans
amending
shall
be
wrought
in
the
next
life
,
then
it
must
nedes
so
induce
this
sense
,
that
no
meaning
may
well
be
admitted
,
which
euidently
setteth
not
forth
the
trueth
of
Purgatory
.
And
that
this
worke
is
not
properly
taken
for
any
such
trouble
or
vexation
that
may
fall
to
man
in
this
life
,
but
for
a
very
torment
prepared
for
the
next
worlde
,
first
the
quality
of
the
iudgement
,
&
meanes
in
the
execution
of
that
sentence
of
God
(
which
is
named
to
be
done
by
fier
)
seemeth
rather
to
import
that
,
then
any
other
vexation
,
the
punishment
of
the
worlde
following
alwayes
lightely
so
termed
.
Then
man
is
in
this
purging
onely
a
sufferer
,
which
belongeth
namely
to
the
next
worlde
.
But
especially
that
this
sentence
shal
be
executed
in
the
day
of
our
Lord
,
which
properly
signifieth
either
the
day
of
our
death
,
or
the
sentence
of
God
which
streight
followeth
vpon
death
:
or
the
last
and
generall
iudgement
.
All
the
time
of
mans
life
wherein
he
followeth
his
freedome
,
is
called
Dies
Hominis
:
the
day
of
man
,
because
as
man
in
this
life
for
the
most
parte
serueth
his
owne
will
,
so
he
often
neglecteth
Gods
:
but
at
his
death
,
there
beginneth
Dies
Domini
:
Where
God
executeth
his
ordinaunce
and
will
vpon
man
.
This
triall
then
of
mans
misdeedes
&
impure
workes
,
must
either
be
at
his
death
,
or
after
his
departure
by
one
of
the
two
iudgements
.
But
if
we
note
diligently
the
circumstances
of
the
saide
letter
,
it
shall
appeare
vnto
vs
,
that
this
purgation
was
not
ment
to
be
onely
at
mans
death
:
both
because
it
shall
be
done
by
fire
,
which
(
as
is
saide
)
commonly
noteth
the
torment
of
the
next
life
:
and
then
S.
Paule
expressely
warneth
vs
to
take
heede
what
we
builde
,
in
respect
of
the
difference
that
may
fall
to
such
as
builde
fine
workes
,
and
other
that
erect
vpon
the
foundation
,
impure
or
mixte
matter
of
corruption
:
but
the
paines
of
death
being
common
to
the
best
,
as
well
as
to
the
worst
or
indifferent
,
and
no
lesse
greuous
in
it selfe
to
one
then
the
other
,
can
not
be
imported
by
the
fire
which
shall
bring
losse
to
the
one
sort
,
and
not
paine
the
other
.
Besides
all
this
,
that
day
which
the
Prophet
speaketh
of
,
shall
be
notorious
in
the
sight
of
the
worlde
and
very
terrible
to
many
:
And
Saint
Paule
plainely
affirmeth
,
that
in
this
iudgement
there
shall
be
made
an
open
shewe
of
such
workes
as
were
hidde
before
from
man
,
and
not
discerned
by
the
iudgement
of
this
worlde
:
which
the
priuate
death
of
one
man
can
not
do
.
2.
Cor.
5.
And
lightely
the
Apostle
warning
man
of
the
sentence
of
God
in
the
next
life
,
admonisheth
him
that
our
deedes
must
be
laide
open
before
the
iudgement
seate
of
God
so
here
,
Dies
domini
declarabit
,
quia
in
igne
reuelabitur
:
the
day
of
our
Lord
will
open
the
matter
,
because
it
shall
be
shewed
in
fire
.
Last
of
all
,
the
Prophet
nameth
the
time
of
this
sharp
triall
,
Diem
aduentus
domini
:
which
is
a
proper
calling
of
one
of
the
iudgements
:
either
that
which
shall
be
generall
at
the
last
day
,
or
els
that
which
euery
man
must
first
abide
straight
after
his
departure
,
when
he
shall
be
called
to
the
peculiar
reckening
for
his
owne
actes
.
In
either
of
which
iudgements
,
Magis
.
l.
4.
dist.
47.
this
purging
and
amending
fire
shall
be
founde
.
For
as
in
that
generall
wast
of
the
whole
world
by
the
fire
of
conflagration
,
2.
Petri.
cap.
3.
which
is
called
ignis
praecedens
faciem
iudicis
,
because
it
awaiteth
to
fulfill
Christes
ordinance
in
the
day
of
his
second
comming
,
as
in
that
fier
the
whole
man
both
body
and
soule
may
suffer
losse
&
extreme
paine
for
his
punishment
or
purgation
,
and
yet
by
that
same
fire
be
saued
:
euen
so
out
of
doubt
at
this
particulare
iudgement
straight
vpon
euery
mans
death
,
the
soule
of
the
departed
if
it
be
not
before
free
,
must
suffer
paines
and
Purgation
by
the
like
vehement
torment
working
onely
vpon
the
soule
,
as
the
other
shall
do
on
the
whole
man
.
And
the
Prophets
wordes
now
alleged
,
do
meane
principally
of
the
purgation
that
shall
be
made
of
the
faithfuls
corrupted
workes
,
by
the
fier
of
conflagration
,
in
the
second
comming
of
Christ
:
though
his
wordes
well
proue
the
other
also
,
as
S.
Paule
too
,
meaneth
by
them
both
.
3
Now
I
trow
commeth
the
confirmation
of
purgatory
out
of
the
holy
Scriptures
,
or
else
it
wyll
neuer
come
,
when
two
textes
are
alleged
at
once
.
But
although
M.
Allen
hath
rather
craftily
confounded
,
then
faithfully
compared
these
two
textes
together
,
for
all
his
protestation
of
plaine
dealing
:
yet
will
I
seuerally
consider
them
,
and
shew
both
by
the
plaine
circumstances
of
the
places
them selues
,
and
also
by
the
iudgement
of
the
auncient
doctors
,
that
neither
of
them
both
appertaineth
any
whit
to
purgatory
.
First
Malachy
prophecieth
plainly
of
the
first
comming
of
Christ
,
and
of
his
fore runner
Iohn
Baptist
,
as
the
wordes
going
before
,
without
all
controuersy
doe
declare
.
Behold
I
will
send
my
messenger
,
and
he
shall
prepare
the
way
before
me
:
and
the
Lord
whom
ye
seeke
,
shall
spedely
come
to
his
temple
,
euen
the
messenger
of
the
couenaunt
whom
ye
desire
,
beholde
he
shall
come
sayth
the
Lord
of
hostes
,
but
who
may
abide
the
day
of
his
comming
,
&c.
witnesse
of
this
is
no
lesse
,
then
euen
our
Sauiour
Christ
him selfe
,
Luke
the
7.
alleging
this
saying
of
the
Prophet
,
for
the
comming
of
Iohn
the
Baptist.
These
wordes
also
,
where
it
is
sayd
that
the
Lord
shall
come
into
his
temple
,
doe
sufficiently
declare
,
that
he
describeth
the
office
of
Christ
,
in
reforming
the
corrupt
state
of
the
Church
at
his
first
comming
,
and
not
in
iudging
the
quicke
and
the
dead
at
the
last
appearing
.
Finally
the
exact
triall
and
purging
that
he
speaketh
of
,
is
the
discouering
of
hypocrites
by
his
doctrine
,
wherof
also
Iohn
Baptist
preacheth
,
that
his
fan
is
in
his
hand
,
and
he
shall
purge
his
floore
,
&c.
To
conclude
,
that
this
may
not
be
thought
to
be
mine
owne
collection
,
it
is
the
iudgement
and
interpretation
of
Ieronym
vppon
this
very
text
Malachy
the
3.
in
euery
poynt
:
who
with
all
his
learning
,
coulde
finde
no
purgatory
fire
spoken
of
in
this
cap.
Now
to
the
other
place
o●
Paule
,
that
it
can
by
no
equity
be
drawen
to
purgatory
for
all
M.
Allens
likelihoode
numbring
in
the
margent
,
it
shall
be
manifest
by
as
many
euident
arguments
.
First
S.
Paule
speaketh
not
generally
of
all
men
,
but
of
preachers
onely
that
are
buylders
of
Gods
Church
.
Secondly
he
speaketh
not
of
all
their
workes
,
but
of
their
preaching
or
building
onely
.
Thirdly
he
speaketh
neuer
a
word
of
purging
or
making
cleane
of
mens
works
,
but
of
the
triall
of
the
worke
of
building
which
is
doctrine
.
But
what
doctrine
is
tryed
to
be
true
or
false
,
substantiall
or
superficiall
by
the
fire
of
purgatory
?
Fourthly
the
workes
are
sayd
that
shall
be
tryed
by
fire
,
and
not
the
persons
.
Fiftly
the
gold
and
siluer
abideth
,
the
strawe
and
stuble
consumeth
,
through
the
fire
of
this
triall
,
which
is
the
iudgement
of
God
,
and
not
the
paynes
of
purgatory
.
And
this
is
the
iudgement
of
Ieronym
vpon
the
place
of
Malachy
,
before
rehearsed
,
where
also
he
applyeth
the
text
of
Esay
4.
before
cited
by
M.
Allen
.
fol.
59.
The
Lord
(
sayth
he
)
is
a
consuming
fire
to
burne
vp
our
wodde
,
hay
,
and
strawe
.
The
other
obseruations
be
also
taken
out
of
that
auncient
doctor
whose
commentary
vppon
the
epistle
to
the
Corinthians
hath
gone
vnder
the
name
of
Ieronym
and
is
annexed
to
his
workes
,
sauing
that
by
gold
,
siluer
,
wodde
,
straw
,
&c.
he
vnderstandeth
the
men
them selues
,
and
not
their
workes
.
But
as
for
purgatory
he
findeth
none
by
that
text
.
S.
Augustine
also
although
otherwise
,
inclining
to
the
errour
of
purgatory
,
yet
he
is
cleare
that
this
text
proueth
it
not
,
neither
ought
to
be
expounded
of
it
,
and
that
he
sheweth
by
many
reasons
,
Enchirid.
ad
Laurentium
cap.
68.
where
he
affirmeth
that
by
the
fire
is
ment
the
triall
of
tribulation
in
this
life
,
Chrysostom
vpon
the
same
text
,
vnderstandeth
by
the
fire
euerlasting
punishment
euen
of
him
that
shall
be
saued
through
fire
without
any
mention
of
purgatory
,
except
it
be
in
reprouing
them
that
denied
immortall
punishment
to
be
meant
by
this
place
.
in
1.
Cor.
3.
Hom.
9.
But
if
the
place
were
to
be
considered
absolutely
,
without
regard
of
circumstances
,
as
the
Papistes
doe
when
they
expound
it
for
purgatory
,
yet
can
not
it
aptly
be
framed
thereto
,
because
he
sayth
that
euery
mans
worke
,
or
the
man
him selfe
if
they
will
,
shall
passe
through
that
fire
,
but
they
them selues
affirme
,
that
perfect
good
men
shall
not
come
there
at
all
,
nor
very
wicked
men
,
but
onely
men
of
a
midle
sort
,
but
by
tryall
of
this
fire
whereof
S.
Paule
speaketh
,
good
men
shall
receiue
reward
when
their
worke
endure
,
therefore
this
is
not
the
fire
of
purgatory
.
That
there
is
a
particulare
iudgement
and
priuate
accompt
to
be
made
at
euery
mans
departure
,
of
his
seuerall
actes
and
deedes
,
with
certaine
of
the
fathers
mindes
touching
the
textes
of
Scripture
alleged
before
.
CAP.
VII
.
1
ANd
though
such
as
shall
liue
at
the
comming
of
the
iudge
in
the
later
daye
,
shall
then
be
purged
of
their
corruption
and
base
workes
of
infirmity
,
by
the
fire
that
shall
a
better
and
alter
the
impure
nature
of
these
corruptible
elements
,
or
otherwise
according
to
Gods
ordinaunce
:
yet
the
common
sort
of
all
men
which
in
the
meane
time
depart
this
worlde
,
must
not
tary
for
their
purgation
till
that
generall
amending
of
all
natures
,
no
more
then
the
very
good
,
in
whome
after
their
baptisme
no
filthe
of
sinne
is
founde
,
or
if
any
were
,
was
wiped
away
by
penaunce
,
must
awayt
for
their
saluation
:
or
the
wicked
tary
for
their
iust
iudgement
to
damnation
.
The
particular
iudgement
.
But
straight
this
sentence
either
of
iudgement
or
mercy
,
must
be
pronounced
:
and
therefore
is
called
the
particulare
iudgement
,
by
which
the
soule
onely
shall
receiue
welthe
or
woe
,
as
at
the
day
of
the
great
accompt
both
body
and
soule
must
do
.
Of
this
seuerall
triall
the
holy
Apostle
S.
Paule
sayth
:
Ad
Hebr.
9.
statutum
est
omnibus
hominibus
semel
mori
,
post
hoc
iudicium
:
It
is
determined
that
euery
man
once
must
dye
,
and
after
that
commeth
iudgement
.
And
an
other
Scripture
more
expressely
thus
:
Facile
est
coram
domino
reddere
vnicuique
in
die
obitus
sui
,
Eccles.
11.
secundum
vias
suas
.
It
is
an
easy
matter
before
our
Lorde
,
that
euery
man
at
the
day
of
his
death
shoulde
be
rewarded
according
to
his
life
&
wayes
:
Againe
in
the
same
place
:
Memor
esto
iudicij
mei
:
sic
enim
erit
&
tuum
,
mihi
heri
,
&
tibi
hodie
.
Haue
in
remembraunce
my
iudgement
,
for
such
shal
thine
owne
be
:
yesterday
was
mine
,
today
may
be
thine
.
And
therfore
S.
Ambrose
sayth
,
that
without
delay
the
good
poore
man
was
caried
to
rest
,
and
the
wicked
riche
out
of
hand
suffered
torments
.
That
euery
man
(
sayth
he
)
may
feele
before
the
day
of
iudgement
,
Super
5.
ad
Roman
.
what
he
must
then
looke
for
.
And
in
an
other
place
the
same
holy
man
writeth
,
that
Iohn
the
beloued
of
Iesus
is
already
gone
to
the
paradise
of
euerlasting
blesse
,
passing
as
few
shall
do
,
In
Psal.
118.
Ser.
20.
the
firie
sworde
at
the
entraunce
of
ioy
without
all
stoppe
or
tariaunce
:
because
the
fire
of
loue
in
his
life
time
had
such
force
in
him
,
that
the
amending
fier
after
his
chaunge
should
take
no
holde
of
him
at
all
,
so
sayth
Ambrose
.
But
of
this
priuate
iudgement
the
Reuerend
Bede
hath
a
goodly
sentence
in
the
fift
of
his
historie
.
Cap.
14.
Meminerimus
facta
&
cogitationes
nostras
non
in
ventum
diffluere
,
sed
ad
examen
summi
Iudicis
cuncta
seruari
,
&
siue
per
amicos
Angelos
in
fine
nobis
ostendenda
,
siue
per
hostes
.
Let
vs
remember
(
saith
he
)
that
all
our
dedes
&
thoghtes
shal
abide
,
&
not
be
caried
away
with
the
winde
,
but
be
reserued
to
the
examination
of
the
high
Iudge
:
The
soules
be
not
in
doubte
of
their
damnation
or
saluation
,
till
the
day
of
iudgement
&
so
shall
be
laide
before
our
face
at
our
ending
,
either
by
our
good
or
aduersary
Angels
.
By
all
which
it
is
euident
,
that
the
soules
sleepe
not
:
(
of
which
errour
Luther
was
also
noted
)
nor
be
reserued
in
doubt
of
their
damnation
,
either
perpetuall
or
temporall
,
till
the
latter
day
:
but
streight
waye
receiue
as
they
deserued
before
in
their
life
,
either
welth
or
wofull
paines
.
In
this
day
of
our
Lorde
then
this
Purgatory
paines
must
beginne
,
to
all
such
as
haue
after
their
Baptisme
,
where
they
laide
the
foundation
of
Christes
faith
,
builded
the
workes
of
lesser
sinnes
and
imperfection
,
and
not
washed
them
a
waye
by
penaunce
in
their
life
,
nor
obteyned
mercy
for
the
same
.
The
which
trueth
,
the
places
of
the
Prophet
and
Apostle
before
alleaged
with
out
all
vnsemely
wrething
or
wraesting
do
so
plainely
beare
,
that
if
ours
were
a
sense
neuer
hearde
of
before
,
yet
the
onely
comparing
of
the
textes
,
and
necessary
circumstancies
of
the
letter
might
rather
driue
vs
to
that
meaning
,
then
any
other
that
they
can
euer
alleage
or
proue
.
But
now
,
as
Catholikes
euer
do
,
keping
the
olde
meaning
and
forging
no
newe
,
geuing
no
other
sense
then
that
which
the
persuasion
of
all
Christian
people
both
learned
and
simple
hath
driuen
from
the
beginning
of
our
faith
downe
to
our
dayes
,
and
framing
no
other
vnderstanding
then
that
which
we
finde
expressely
in
the
learning
and
faith
of
our
fathers
both
set
forth
and
proued
,
who
is
so
rude
in
iudgement
,
or
so
entangled
with
any
contrary
opinion
,
that
will
not
acknowledge
the
trueth
and
doctrine
euery
waye
so
compassed
with
proofe
and
all
likelihoods
?
CAP.
VII
.
1
THat
the
iudgement
of
God
beginneth
at
the
death
of
euery
man
and
so
continueth
vntil
the
full
manifestation
therof
in
the
last
day
,
is
clearer
by
the
Scripture
of
God
,
then
that
it
needeth
the
confirmation
of
mans
authoritie
.
But
that
Ambrose
is
alleged
to
proue
,
that
euery
man
immediatly
after
his
death
,
doth
feele
that
he
must
looke
for
in
the
daye
of
iudgement
,
I
meruaile
to
what
purpose
it
is
brought
in
,
if
it
be
not
to
ouerthrow
purgatory
.
For
if
it
be
true
,
as
it
must
needes
be
,
no
man
feeleth
paine
after
this
life
,
but
he
that
shall
feele
it
eternally
.
And
surely
to
the
same
effect
he
speaketh
in
his
booke
de
bono
mortis
where
he
commendeth
the
death
of
the
faithfull
quia
deteriorem
statum
non
efficit
,
sed
qualem
in
singulis
inuenerit
,
talem
iudicio
fururo
reseruat
,
&
quietè
ipsis
fouet
,
&
praesentium
inuidiae
subducit
,
&
futurorum
expectatione
componit
.
Because
(
death
)
maketh
not
their
state
worse
,
but
such
as
it
findeth
in
euery
man
,
such
it
reserueth
into
the
iudgement
to
come
,
and
quietly
chierisheth
them
and
both
taketh
them
away
from
the
enuy
of
things
present
,
and
setleth
them
in
expectation
of
things
to
come
.
Thus
sayth
Ambrose
plainely
in
this
place
,
what
soeuer
he
speaketh
allegorically
of
the
fiery
sword
in
other
places
.
Well
it
is
euident
(
you
saie
)
that
the
soules
departed
sleepe
not
,
of
which
error
Luther
also
was
noted
.
I
neuer
harde
any
man
of
credit
note
him
therof
,
who
is
well
knowne
to
haue
bene
of
a
cleane
contrary
iudgement
:
but
I
reade
in
the
actes
of
the
Councel
of
Constance
,
that
Pope
Iohn
the
23
was
condemned
for
denying
the
immortality
of
the
soule
,
the
resurrection
of
the
deade
and
the
life
euerlasting
.
But
if
the
soules
sleepe
not
,
then
they
be
awake
in
purgatory
,
or
if
ye
reason
not
so
subtilly
,
you
meane
,
that
if
they
be
at
all
in
purgatory
,
they
be
there
immediatly
after
their
departure
out
of
their
bodyes
.
But
how
shall
we
proue
,
that
they
come
there
at
all
?
Forsooth
by
the
sayings
of
the
Prophet
and
of
the
Apostle
before
alleged
,
which
are
so
plaine
proofe
and
so
euident
to
be
vnderstoode
,
of
them selues
,
that
they
nede
none
other
interpretation
.
But
how
plaine
it
is
,
that
they
serue
nothing
to
that
purpose
,
I
haue
sufficiently
declared
already
:
yet
must
we
further
follow
the
same
matter
,
because
here
are
brought
in
the
authoritie
of
the
doctors
to
agree
with
M.
Allens
glose
.
2
But
as
reason
is
,
and
my
promise
was
at
the
beginning
.
I
will
let
the
good
Christian
see
the
wordes
of
most
notable
auncient
writers
,
that
he
may
reioyse
his
faith
to
be
so
surely
grounded
.
First
then
you
shall
perceiue
that
S.
Augustine
expoundeth
the
texte
of
the
prophet
Malachie
before
recited
,
Cap.
3.
for
purgatory
paines
euen
as
I
saide
.
I
am
certaine
he
may
much
moue
our
aduersaries
,
as
one
whome
they
chalenge
to
be
patrone
of
some
of
their
opinions
:
but
how
vniustly
in
all
pointes
,
God
knoweth
,
and
in
this
matter
especially
you
shall
now
perceiue
.
After
the
rehersall
of
the
Prophets
wordes
and
well
weying
of
the
matter
,
he
thus
writeth
.
Ex
ijs
quae
dicta
sunt
videtur
euidentius
apparere
,
Lib.
20.
de
ciuit
.
dei
.
Cap.
25.
in
illo
iudicio
quasdam
quorundam
purgatorias
poenas
futuras
.
Vbi
enim
dicitur
.
Quis
substinebit
diem
introitus
eius
?
aut
quis
ferre
poterit
vt
aspiciat
eum
?
quia
ipse
ingreditur
quasi
ignis
conflatorij
,
&
quasi
herba
lauantium
,
&
sedebit
conflans
&
emundans
sicut
argentum
&
aurum
,
&
emundabit
filios
Leui
,
&
fundet
eos
sicut
aurum
&
sicut
argentum
,
quid
aliud
intelligendum
est
?
dicit
tale
aliquid
&
Isaias
:
Lauabit
dominus
sordes
filiorum
&
filiarum
Syon
,
&
sanguinem
emundabit
de
medio
eorum
spiritu
iudicij
,
&
spiritu
combustionis
.
Nisi
sortè
sic
eos
dicendum
est
emundari
à
sordibus
,
&
eliquari
quodammodo
,
cum
ab
eis
mali
per
poenale
iudicium
separantur
,
vt
illorum
segregatio
atque
damnatio
purgatio
sit
istorum
,
quia
sine
talium
de
coetero
commixtione
victuri
sunt
:
sed
cum
dicit
,
&
emundabit
filios
Leui
,
&
fundet
eos
sicut
aurum
&
argentum
,
&
erunt
domino
offerentes
hostias
in
iusticia
,
&
placebit
domino
sacrificium
Iuda
&
Hierusalem
:
Vtique
ostendit
eos
ipsos
qui
emundabuntur
,
deinceps
in
sacrificijs
iusticiae
domino
esse
placituros
:
ac
per
hoc
ipsi
a
sua
iniustitia
emundabuntur
,
in
qua
domino
hostiae
displicebant
.
porrò
in
plena
perfectaque
iustitia
ipsi
erunt
cum
mundati
fuerint
:
quid
enim
acceptius
deo
tales
offerunt
quàm
seipsos
?
verum
ista
quaestio
de
Purgatorijs
poenis
,
vt
diligentius
pertractetur
in
tempus
aliud
differenda
est
.
thus
in
English
.
By
the
foresaide
wordes
in
semeth
very
euident
,
that
in
the
time
of
that
iudgement
there
shall
be
certaine
Purgatory
paines
for
some
sort
of
men
.
For
when
it
is
saide
:
Who
can
be
able
to
susteine
the
day
of
his
comming
?
who
can
stand
in
his
sight
?
because
he
shall
sit
trying
out
and
purifying
as
it
were
golde
and
siluer
,
and
entre
in
like
the
fier
of
the
fornace
,
and
as
washers
sope
:
he
shall
make
cleane
the
sonnes
of
Leui
&
shall
trie
them
as
golde
and
siluer
:
What
other
thing
by
all
these
wordes
can
be
ment
?
Cap.
4.
(
but
purgatory
paines
.
)
Namely
seeing
the
prophet
Esaie
hath
the
like
in
these
wordes
.
God
shall
washe
a
waye
the
filthe
of
the
sonnes
and
daughters
of
Syon
,
and
purge
bloude
from
the
middest
of
them
,
in
the
spirite
of
iudgement
and
fier
.
Except
a
man
might
conueniently
say
that
they
shall
be
washed
from
filthe
,
and
as
you
would
say
newe
fourged
,
when
the
wicked
by
finall
iudgement
are
seuered
out
of
their
company
:
that
so
their
departure
and
damnation
may
be
the
purgation
of
the
rest
,
because
after
that
day
they
shall
liue
for
euer
without
the
company
of
the
badde
.
But
when
the
Prophet
sayth
more
,
that
he
will
clense
the
children
of
Leuy
,
and
purify
them
as
golde
and
siluer
,
that
they
may
offer
their
oblations
in
righteousnesse
,
and
the
sacrifice
of
Iuda
and
Hierusalem
shall
please
our
Lorde
.
He
●urely
giueth
vs
to
wit
,
that
euen
the
same
selfe
men
which
shall
be
purged
,
must
afterwarde
offer
to
God
the
sacrifice
of
iustice
,
that
being
once
thus
amended
of
their
vnrighteousnesse
,
in
which
their
offeringes
could
not
be
acceptable
vnto
God
,
may
afterwarde
in
pure
and
perfect
iustice
offer
them selues
as
a
most
pleasaunt
hoste
and
oblation
vnto
our
Lord
.
But
this
question
of
purgatory
paines
I
will
differ
to
a
further
treaty
hereafter
.
All
this
hath
S.
Augustine
:
Whereby
we
may
both
acknowledge
his
minde
and
the
Prophets
meaning
:
which
according
to
the
grace
geuen
vnto
him
in
the
expounding
of
Scriptures
,
he
hath
sought
out
by
conference
of
that
place
with
other
the
like
out
of
Esay
,
by
weying
discretly
the
whole
circumstance
of
the
letter
,
&
finally
by
comparing
of
the
other
meaning
,
which
to
some
might
haue
bene
reckened
apte
and
mete
for
that
place
.
In
all
which
doing
he
was
as
farre
from
rashe
iudgement
,
as
our
newe
doctors
be
from
good
aduisement
.
But
because
he
referreth
vs
to
the
further
discussing
of
the
same
matter
afterward
,
in
the
named
worke
:
it
shal
be
to
our
purpose
not
a
litle
,
to
haue
this
dictors
full
minde
&
constant
iudgement
therein
.
In
the
xxj
.
booke
after
much
matter
vttered
,
and
very
deepe
discussing
of
the
cause
,
he
maketh
this
grounded
Conclusion
.
Cap.
13.
Temporales
poenas
alij
in
hac
vita
tantum
,
alij
post
mortem
,
alij
nunc
&
nunc
,
veruntamen
ante
illud
saeuerissimum
,
nouissimúmque
iudicium
patiuntur
.
Non
autem
omnes
veniunt
in
sempiternas
poenas
quae
post
illud
iudicium
his
sunt
futurae
,
qui
post
mortem
sustinent
temporales
:
nam
quibusdam
quod
in
isto
non
remittitur
,
remitti
in
futuro
saeculo
,
id
est
ne
futuri
saeculi
aeterno
supplicio
puniantur
,
iam
supra
diximus
.
Temporall
paines
(
that
is
to
say
punishment
which
shall
haue
an
end
)
some
men
suffer
in
this
life
,
some
other
after
their
death
,
&
other
some
,
both
now
,
&
then
:
But
all
this
before
the
day
of
iudgement
that
is
the
greatest
and
last
of
all
other
iudgements
:
Temporall
paines
in
the
next
life
as
well
as
in
this
.
not
all
that
be
temporally
punished
after
their
departure
come
into
paines
perpetuall
which
shall
be
after
the
generall
daye
:
for
we
haue
already
declared
,
that
there
be
certaine
which
haue
remission
in
an
other
worlde
,
that
is
to
say
a
pardon
that
they
be
not
punished
euerlastingly
,
that
had
not
forgeuenesse
in
this
.
By
these
wordes
we
may
be
assured
,
that
as
in
the
next
life
there
be
paines
endelesse
and
perpetuall
for
the
wicked
,
so
in
the
same
worlde
after
our
ende
here
,
there
must
needes
be
some
transitory
punishment
and
correction
,
for
such
of
the
meane
sorte
as
shall
afterwarde
be
saued
.
And
againe
he
speaketh
(
as
I
take
it
)
of
the
fier
of
Conflagration
that
shall
in
the
latter
day
purge
some
that
be
meane
,
and
wast
other
that
be
wicked
,
and
sende
them
from
that
present
punishment
,
to
further
eternall
damnation
.
I
will
recite
his
owne
wordes
,
that
ye
may
perceiue
the
perpetuall
constancy
of
this
excellent
mans
minde
in
this
matter
.
It
shall
also
be
a
testimonie
sufficient
for
the
vnderstanding
of
S.
Pauls
wordes
nowe
before
alleaged
.
Si
aedificauerit
super
fundamentum
,
ligna
,
foenum
,
Serm.
3.
in
Psal.
103.
stipulam
,
id
est
mores
saeculares
fundamento
fidei
suae
super
aedificauerit
,
tamen
si
in
fundamento
sit
Christus
,
&
primum
locum
ipse
habeat
in
corde
,
&
ei
nihil
omnino
anteponatur
,
portentur
&
tales
:
Veniet
caminus
&
incendet
ligna
,
foenum
,
stipulam
:
ipse
inquit
saluus
erit
,
sic
tamen
quasi
per
ignem
.
Hoc
aget
caminos
:
alios
in
sinistram
●eparabit
,
alios
in
dexteram
quodammodo
eliquabit
.
If
any
man
erect
vpon
the
foundation
woodde
,
hay
,
or
straw
,
that
is
to
say
worldely
affections
vpon
the
groundewarke
of
his
sayth
:
if
yet
Christ
be
in
the
foundation
,
and
beare
the
greatest
stroke
in
his
harte
,
so
that
nothing
be
preferred
before
him
,
such
may
well
be
borne
withall
,
for
the
fiery
fornace
shall
come
&
burne
the
wood
,
hay
,
and
stooble
,
&
shall
be
saued
,
as
the
Apostle
saith
,
though
it
be
for
all
that
through
the
fier
,
that
fornace
then
shall
parte
some
to
the
lift
hande
,
and
try
forth
other
(
if
a
man
may
so
tearme
it
)
to
the
right
hande
.
2
The
first
place
is
geuen
vnto
Augustine
,
because
he
is
in
a
maner
confessed
to
be
a
patrone
of
some
of
our
opinions
,
though
he
be
not
of
all
.
This
doctor
in
his
20
booke
de
ciuitate
dei
,
is
saide
to
expound
the
texte
of
Melachy
as
M.
Allen
hath
doen
of
the
paines
of
purgatory
.
But
reade
the
place
with
indifferent
iudgement
who
so
can
and
will
,
and
he
shall
plainely
perceiue
,
that
Augustine
speaketh
not
of
M.
Allens
purgatory
,
which
is
said
to
be
immediatly
after
mens
death
,
but
of
certaine
purging
paines
,
which
he
supposeth
some
shall
suffer
at
the
last
daye
of
Gods
generall
iudgement
,
and
yet
he
is
so
vncertaine
of
that
exposition
,
that
he
doubteth
whether
this
purging
,
whereof
the
Prophet
speaketh
,
may
not
be
vnderstoode
of
that
seperation
,
which
shal
be
of
the
godly
from
the
wicked
in
that
daye
.
Howbeit
21.
booke
cap.
13.
of
the
same
worke
,
he
concludeth
very
cleerely
,
that
some
suffer
temporall
paines
after
this
life
.
This
maye
not
be
denyed
:
but
how
vnconstant
Augustine
was
in
his
error
,
appereth
by
this
,
that
sometime
he
doubteth
whether
there
be
any
such
matter
,
other
whiles
he
seemeth
plainely
to
deny
all
other
receptacles
of
the
soules
departed
beside
heauen
and
hell
.
For
both
in
his
Enchiridion
ad
Laurentium
cap.
69.
&
de
octo
Dulcitij
in
quaestionibus
quaest.
1.
he
sayeth
,
that
as
it
is
not
incredible
,
that
such
a
matter
may
be
after
this
life
,
so
it
may
be
doubted
,
whether
it
be
so
or
no.
Likewise
in
his
booke
de
fide
&
operibus
cap.
16.
he
hath
these
wordes
speaking
of
that
texte
to
S.
Paule
1.
Corinthians
.
3.
Siue
ergo
in
hac
vita
tantum
homines
ista
patiuntur
,
siue
etiam
post
hanc
vitam
talia
iudicia
subsequantur
,
non
abho●ret
quantum
arbitror
a
ratione
veritatis
,
iste
intellectus
huius
sententiae
.
Whether
men
suffer
these
things
in
this
life
only
,
or
whether
such
iudgements
follow
after
this
life
also
:
the
vnderstanding
of
this
sentence
abhorreth
not
as
I
thinke
,
from
the
waye
of
trueth
.
Againe
in
Hypognost
.
contra
Pelagianos
lib.
5.
he
acknowledgeth
the
kingdom
of
heauen
for
to
receiue
the
godly
,
and
hell
fire
for
the
punishment
of
the
wicked
,
but
a
third
place
sayth
he
we
are
altogither
ignoraunt
of
,
neither
doe
we
finde
it
in
the
holy
Scriptures
.
He
writeth
against
the
Pelagians
,
that
imagined
a
third
place
,
for
the
rest
of
infants
,
that
were
not
baptised
,
but
the
same
reason
serueth
as
well
against
the
popish
purgatory
,
because
we
finde
it
not
in
the
holy
Scriptures
:
to
the
like
effect
he
writeth
de
verbis
Apostoli
sermone
14.
where
he
acknowledgeth
the
right
hand
and
the
left
hand
of
God
,
that
is
the
kingdom
of
heauen
,
and
the
paynes
of
hell
:
the
midle
place
he
vtterly
denyeth
,
wherein
infantes
may
be
placed
because
there
is
no
mention
thereof
in
the
Gospell
.
But
to
returne
to
the
third
place
,
alleged
by
M.
Allen
,
out
of
S.
Augustine
,
ser.
3.
Psal.
103.
How
would
he
haue
vs
to
take
it
for
a
confirmation
of
his
exposition
of
S.
Paules
wordes
,
touching
the
paines
of
purgatory
,
which
are
sayd
to
begin
immediatly
after
this
life
,
when
he
him selfe
confesseth
that
it
is
to
be
vnderstoode
of
the
vniuersall
conflagration
of
the
world
at
the
day
of
iudgement
?
Thus
you
see
that
here
were
great
bragges
made
,
that
Augustines
authority
maintained
his
interpretation
of
those
2.
textes
of
Scripture
,
concerning
popish
purgatory
,
which
he
him selfe
contendeth
to
beginne
as
soone
as
men
are
dead
:
When
Augustine
in
both
those
places
(
as
the
playne
circumstance
of
the
place
declareth
the
one
,
and
the
conf●ssion
of
M.
Allen
admitteth
the
other
)
speaketh
of
a
kind
of
purging
which
he
did
thinke
should
not
be
,
before
the
whole
world
were
purged
at
once
by
fire
.
3
And
as
S.
Augustine
taketh
these
base
substances
of
wood
,
hay
,
or
stuble
,
to
signifie
worldly
affections
and
secular
desires
:
so
S.
Ambrose
noteth
by
the
same
,
vayne
,
curious
,
&
vnprofitable
doctrines
:
In
com
.
super
hunc
lo
cum
.
the
drosse
of
which
friuolous
matter
much
corrupting
the
sinceritie
of
our
faith
,
must
be
separated
from
the
foundation
,
by
the
fire
of
the
sayd
fornace
.
For
this
is
a
generall
doctrine
without
exception
,
that
what
so
euer
be
vnderstanded
by
those
light
matters
,
whether
it
be
a
difformity
in
life
or
in
doctrine
,
that
onely
defileth
and
not
vtterly
destroyeth
the
fayth
which
is
the
foundation
,
nor
wasteth
the
loue
due
vnto
our
Lord
,
what
so
euer
(
I
say
)
that
be
,
it
must
be
tryed
out
by
the
spirite
of
iudgement
and
fire
.
Briefly
then
,
thus
S.
Ambrose
expounding
the
Apostles
wordes
.
He
shall
be
saued
by
fire
,
writeth
,
In
commen
tarijs
super
3.
c.
1.
ad
Cor.
Ostendit
illum
saluum
quidem
futurum
,
sed
poenam
ignis
passurum
,
vt
per
ignem
purgatus
fiat
saluus
,
&
non
sicut
perfidi
aeterno
igne
in
perpetuum
torqueatur
.
The
Apostle
declareth
that
he
shall
be
saued
,
and
yet
suffer
the
paynes
of
fire
:
that
being
purged
by
that
fire
,
he
may
so
be
saued
,
and
not
as
the
vnfaithfull
,
perpetually
be
tormented
in
euerlasting
fire
.
3
As
he
sayth
litle
out
of
Ambrose
so
it
is
soone
aunswered
:
first
it
maketh
litle
for
him
,
that
Ambrose
expoundeth
the
wodde
,
hay
,
and
stuble
,
vayne
curious
and
vnprofitable
doctrine
,
for
that
prouethe
,
that
onely
the
worke
of
teachers
shall
passe
the
triall
of
this
fire
,
which
is
the
iudgement
of
Gods
spirite
the
true
discerner
of
doctrines
,
but
yet
Ambrose
expoundeth
the
fire
to
be
a
purging
and
a
punishment
.
But
whether
it
be
in
this
life
or
after
this
life
,
you
haue
no
ground
out
of
this
place
of
Ambrose
,
and
therefore
it
finally
auaileth
your
cause
.
And
that
Ambrose
allowed
no
purging
after
this
life
,
is
playne
enough
by
those
wordes
which
he
writeth
vpon
the
40.
Psalme
:
For
where
the
prophet
sayth
he
shall
be
made
happy
on
earth
:
Ambrose
inferreth
,
Bene
addidit
in
terra
,
quia
nisi
hic
mundatus
fuerit
,
ibi
mundus
esse
non
poterit
.
He
hath
well
added
on
earth
,
for
if
he
be
not
clensed
here
,
he
can
not
be
clensed
there
.
4
This
temporall
torment
of
the
next
life
S
Hierom
very
fitly
calleth
,
A
iudgement
of
God
ioyned
with
mercy
,
the
continuance
whereof
,
or
other
circumstances
to
serue
mens
curiositie
he
dare
not
define
,
being
contented
out
of
doubt
to
beleue
that
certaine
sinners
be
in
greuous
torments
,
and
yet
not
without
hope
of
mercy
these
be
that
holy
mans
words
in
his
commentaries
vpon
the
Prophet
Esai
,
Cap.
vlr
.
&
in
primum
Cap.
Eze.
in
illud
vidi
quasi
speciem
electri
talking
by
occasion
,
of
the
continuance
of
purgatory
paynes
.
Quid
nos
solius
Dei
scientiae
debemus
relinquere
,
cuius
non
solum
misericordiae
sed
&
tormenta
in
pondere
sunt
:
&
nouit
quem
,
quomodo
,
&
quandiu
debeat
iudicare
.
Solumque
dicamus
quod
humanae
conuenit
fragilitati
,
Domine
ne
in
furore
tuo
arguas
me
,
neque
in
ira
tua
corripias
me
:
&
sicut
diaboli
omniumque
negatorum
atque
impiorum
qui
dixerunt
in
corde
suo
non
est
Deus
,
credimus
aeterna
tormenta
,
sic
peccatorum
atque
impiorum
,
&
tamen
Christianorum
,
quorum
opera
in
igne
purganda
sunt
atque
probanda
,
moderatam
arbitramur
&
mixtam
clementiae
sententiam
iudicis
.
In
English
:
We
must
commit
this
secrete
to
Gods
wisedom
and
knowledge
,
whose
not
onely
mercy
,
but
iudgement
and
iust
punishment
be
paised
.
For
he
right
well
knoweth
whom
,
how
,
and
what
time
he
ought
to
punish
.
And
let
vs
onely
as
it
becommeth
our
frailty
cry
out
:
Lord
in
thy
furious
wrath
argue
me
not
,
neither
correct
me
in
thy
anger
:
for
as
we
beleue
the
eternall
damnation
and
torment
of
the
deuill
with
the
forsaken
sort
and
wicked
,
that
sayd
in
their
harte
there
is
no
God
,
so
we
suppose
,
that
vpon
sinners
and
euill
men
,
being
yet
christen
men
,
whose
workes
shall
be
both
purged
and
tryed
by
fire
,
shal
be
pronounced
a
moderate
sentence
mixed
with
mercy
and
clemency
.
Lo
here
,
this
worthy
writer
graunteth
there
be
two
sortes
of
punishments
by
fire
,
one
of
the
damned
spirites
and
wicked
men
eternall
,
and
an
other
of
certayne
that
in
their
life
were
sinners
,
&
some
wicked
men
too
,
who
yet
being
in
Christes
Church
and
vsing
the
benefite
of
the
blessed
Sacraments
,
had
their
sinnes
so
forgeuen
,
that
not
purging
their
wicked
life
by
sufficient
penaunce
in
their
dayes
,
they
must
of
necessity
enter
into
the
torment
of
transitory
fire
,
there
to
be
punished
not
in
rage
and
rigor
without
pity
,
but
in
anger
of
fatherly
correction
ioyned
with
clemency
and
much
mercy
.
4
The
last
place
is
reserued
for
S.
Ieronym
,
who
seemeth
to
geue
a
perfect
testimony
for
M.
Allens
behoofe
,
if
he
be
no
further
examined
,
then
M.
Allen
rehearseth
his
wordes
.
but
howe
litle
they
make
for
him
if
they
be
duely
discussed
,
except
it
be
to
proue
Ieronym
an
Origenist
,
and
so
to
discredite
his
testimony
,
I
will
stand
to
the
iudgement
of
all
reasonable
Papistes
,
that
will
vouchsafe
to
weygh
the
matter
with
me
,
and
not
be
wilfully
deceiued
.
For
first
it
is
manifest
,
that
Ieronym
writing
vpon
these
wordes
of
Esay
,
whose
worme
shal
not
dye
nor
the
fire
be
extinguished
,
speaketh
of
the
last
iudgement
in
the
ende
of
the
world
,
and
then
rehearseth
the
arguments
of
them
,
that
thought
the
punishment
of
that
worme
and
fire
shoulde
be
ended
after
long
time
,
and
great
torments
:
which
thing
Ieronym
sayth
must
be
left
to
the
onely
knowledge
of
God
,
&c
,
whom
he
confesseth
to
be
a
mercifull
iudge
,
and
so
it
may
be
,
that
he
will
release
the
eternall
torments
that
wicked
Christians
haue
deserued
after
the
day
of
iudgement
,
but
he
defineth
nothing
.
And
as
for
M.
Allens
purgatory
,
which
he
defendeth
to
begin
streight
way
after
mens
departure
hence
,
he
speaketh
neuer
a
word
.
But
rather
of
the
purging
fire
of
Gods
iudgement
,
which
some
of
the
Origenistes
did
extend
to
the
purifying
and
sauing
of
all
Christians
,
were
they
neuer
so
wicked
,
from
whose
opinion
he
seemeth
not
altogither
to
discent
,
though
he
doe
not
plainly
allow
it
.
And
that
he
writeth
vpon
the
first
of
Ezechiel
,
to
which
place
M.
Allen
sendeth
vs
,
he
speaketh
of
the
prouidence
of
God
,
which
so
gouerneth
the
afflictions
of
his
Sainctes
,
that
that
which
seemed
to
be
a
punishment
is
conuerted
into
a
medicine
.
As
children
imagine
that
spirites
and
goblines
be
in
euery
darke
corner
:
So
M.
Allen
neuer
readeth
fire
and
torment
,
but
by
and
by
he
dreameth
of
purgatory
.
Origen
is
alleged
for
our
cause
,
vpon
whose
errour
in
a
matter
somewhat
appertayning
to
our
purpose
,
S
Augustins
iudgement
is
more
largely
sought
:
and
therewith
it
is
declared
by
testimony
of
diuers
holy
authors
,
what
sinnes
be
chiefly
purged
in
that
temporall
fire
.
CAP.
VIII
.
1
THese
three
noble
learned
men
might
right
well
satisfie
our
search
,
for
the
sense
of
the
textes
both
of
the
Prophet
and
Apostle
,
and
perswade
any
reasonable
man
in
the
whole
cause
:
yet
for
that
there
be
●ome
that
meane
not
to
relent
in
their
lewde
opinions
,
for
light
proffers
,
I
will
store
them
with
testimonies
.
Origenes
,
one
of
great
antiquity
,
in
many
places
of
his
works
vnderstandeth
both
the
sayd
textes
of
Malachie
and
S.
Paule
in
the
like
sorte
:
by
whom
we
may
well
take
a
great
taste
of
the
time
and
Church
where
he
liued
,
what
men
of
wisedom
&
vertue
then
iudged
of
thinges
,
which
now
of
fooles
be
contemned
,
and
of
heretikes
condemned
also
.
Homil.
12.
But
namely
vpon
the
Prophet
Ieremy
in
these
wordes
:
Si
post
fundamentum
Iesu
Christi
,
non
solum
in
tuo
corde
aurum
,
argentum
,
&
lapidem
preciosum
superae
dificaueris
,
verum
&
ligna
,
foenum
,
&
stipulam
,
quid
tibi
vis
fieri
cum
anima
seiuncta
fuerit
a
corpore
?
vtrum
ne
ingredi
vis
in
sancta
cum
lignis
tuis
,
&
foeno
,
&
stipula
,
vt
polluas
regnum
Dei
?
an
propter
lignum
,
foenum
,
&
stipulam
,
foris
residere
vis
,
&
pro
auro
,
argento
,
lapide
precioso
,
nil
mercedis
accipere
?
sed
neque
hoc
aequum
est
.
Quid
ergo
sequitur
,
nisi
vt
primum
propter
lignum
ignis
tibi
detur
,
qui
consumat
foenum
,
lignum
,
&
stipulam
.
&c.
If
vpon
the
foundation
,
which
is
Christ
Iesus
,
thou
do
not
onely
builde
golde
,
siluer
,
and
preciouse
stone
,
but
also
woodde
,
hay
,
and
strawe
,
what
doest
thou
looke
for
after
thy
death
?
wilt
thou
entre
into
the
holy
places
with
thy
woodde
,
hay
,
and
stooble
,
and
defile
the
kingdome
of
God
?
or
els
for
thy
wood
,
hay
,
and
straw
,
thou
wilt
abide
forthe
:
and
so
liese
the
rewarde
of
thy
golde
,
siluer
,
and
preciouse
stone
?
But
that
were
no
reason
:
then
there
is
no
waye
but
one
,
first
to
receiue
fire
for
to
consume
and
burne
out
thy
woodde
,
hay
,
and
stooble
:
and
then
afterwarde
to
receiue
for
thy
better
workes
,
the
rewarde
of
saluation
.
so
sayth
Origen
.
Whose
iudgement
if
any
man
mistrust
in
this
point
,
because
he
erred
in
other
,
let
him
learne
to
miscredit
only
his
or
other
mens
singular
opinions
&
priuate
phantasies
,
wherein
they
disagreed
from
the
residue
of
the
common
body
of
Christ
his
Church
,
Basil.
Cap.
penult.
de
Spiritu
sancto
.
&
not
contemne
in
any
man
the
confirmation
of
the
vniuersall
sense
,
which
he
findeth
in
the
vniforme
doctrine
of
all
other
Christian
Catholikes
.
In
deede
it
was
so
euident
,
that
this
Purgatory
fire
of
which
the
Apostle
speaketh
,
shoulde
be
in
the
other
life
,
that
this
learned
man
afterwarde
,
leauing
the
meaning
which
the
holy
Church
had
opened
for
the
proofe
of
certeine
transitory
punishment
in
the
next
worlde
for
meaner
offenders
,
would
of
his
owne
head
go
forwarde
(
which
is
the
bane
of
many
a
goodly
wit
)
and
mainteine
that
all
greuous
crimes
,
Vincent
lyr
.
and
most
wicked
maners
might
be
purged
by
this
fire
after
death
,
and
the
parties
in
time
saued
,
so
that
they
had
faith
for
their
foundation
:
whereby
(
as
S.
Augustine
noteth
of
him
)
he
made
onely
faith
to
saue
the
wicked
,
De
fide
&
operibus
Cap.
16.
without
repentaunce
or
good
workes
.
CAP.
VIII
.
1
WHether
M.
Allen
knew
that
his
former
witnesses
did
not
agree
,
or
that
he
would
geue
a
tast
of
his
bountifull
dealing
in
pressing
vs
with
more
testimonies
then
needed
,
he
will
nowe
produce
Origen
,
whom
though
he
confesse
to
be
infamouse
for
heresy
,
yet
euen
of
his
error
,
he
wil
not
doubt
but
to
grounde
his
purgatory
.
Origen
will
haue
men
passe
through
a
fire
,
but
to
make
it
plaine
that
he
meaneth
not
the
fier
of
Popish
purgatory
,
we
shal
perceiue
by
other
places
of
his
writings
,
that
he
speaketh
of
such
a
fire
,
as
all
men
be
they
neuer
so
iust
,
shall
passe
through
,
affirming
that
all
men
haue
neede
of
purifications
after
his
life
,
ye
Peter
&
Paule
and
such
like
in
Num.
Hom.
25.
&
in
Psal.
36.
Hom.
3.
But
all
men
passe
not
through
the
Popes
purgatory
.
I
passe
ouer
here
the
grosse
allegory
,
that
he
maketh
of
the
bloude
of
Deuils
by
which
a
man
shal
be
washed
and
purified
in
the
kingdome
of
God
,
that
being
so
purified
and
made
cleane
he
may
enter
into
the
city
of
God
.
Num.
Hom.
25.
But
how
soeuer
he
doteth
about
passage
through
fier
and
purifications
after
this
life
,
yet
he
affirmeth
in
an
other
place
that
the
day
of
Christian
mens
death
is
the
deposition
of
paine
,
whereby
it
appereth
that
either
he
was
not
constant
with
him selfe
,
or
els
that
Origens
purgatory
was
a
painlesse
purgatory
.
His
wordes
are
in
Iob
Lib.
3.
Nam
priores
diem
natiuitatis
celebrabant
,
vnam
vitam
diligentes
,
&
aliam
post
hanc
non
sperantes
.
Nunc
vero
nos
non
natiuitatis
diem
celebramus
,
cum
sit
dolorum
atque
tentationum
introitus
,
sed
mortis
diem
celebramus
,
vtpote
omnium
dolorum
depositionem
,
atque
omnium
tentationum
effugationem
.
The
former
men
did
celebrate
,
the
daye
of
natiuity
,
as
they
that
loued
but
one
life
,
and
hoped
for
none
after
this
.
But
now
we
doe
not
celebrate
the
daye
of
Natiuitie
,
seeing
it
is
the
entrance
of
sorrowes
and
temptations
,
but
we
celebrate
the
daye
of
death
,
as
that
which
is
a
deposition
of
all
griefes
,
and
an
auoyding
of
all
temptations
.
2
Against
which
perniciouse
error
the
said
doctor
often
writeth
:
and
proueth
that
this
place
of
S.
Paule
can
not
make
for
the
deliuery
of
the
wicked
or
greuous
offenders
in
any
case
.
And
being
somewhat
vrged
by
the
aduersaries
arguments
,
or
els
because
he
woulde
take
all
holde
from
them
which
they
seemed
to
haue
by
that
scripture
he
seeketh
them
out
an
other
meaning
,
not
contrary
at
all
to
the
trueth
of
Purgatory
:
but
yet
farther
of
their
purpose
.
Declaring
that
this
fire
might
(
as
he
saith
there
)
signify
some
griefe
of
this
worlde
,
for
the
abating
of
some
inordinate
affections
that
be
found
in
many
euen
towards
things
otherwise
lawfull
.
Though
he
was
very
loth
to
auouch
this
as
the
vndouted
meaning
of
that
scripture
,
being
pleaced
with
any
other
whereby
they
shoulde
not
be
forced
to
deny
the
eternall
damnation
of
impenitent
sinners
:
as
in
deede
he
neuer
gaue
this
meaning
but
where
the
Origenistes
did
vrge
him
,
and
in
such
places
onely
where
he
aunswereth
to
Origens
arguments
,
for
in
other
places
where
he
was
free
from
contention
with
the
saide
sects
,
he
euer
in
expresse
termes
grounded
the
doctrine
of
Purgatory
vpon
the
Apostles
wordes
.
Yea
euen
in
the
same
answere
to
the
aduersary
he
was
so
mindefull
of
Gods
iustice
in
the
world
to
come
,
and
ferd
lest
he
might
geue
any
occasion
of
the
contrary
error
to
deny
purgatory
,
that
in
the
same
talke
with
the
Origenistes
,
he
confesseth
there
might
well
be
some
griefe
in
the
next
life
also
,
which
might
likewise
purge
and
deliuer
a
man
from
the
loue
of
transitory
thinges
,
wherwith
the
best
sorte
of
men
be
in
this
our
misery
often
very
sore
loden
.
Although
in
dede
he
doubted
whether
any
such
affection
and
loue
of
thinges
deare
vnto
vs
in
this
worlde
,
as
of
wife
,
kinred
,
acquaintance
,
Ench.
Cap.
67.
&
68.
or
such
like
might
remaine
in
man
after
his
departure
hense
,
&
so
there
in
time
to
be
lessened
,
and
in
fine
vtterly
remoued
or
worne
away
,
by
some
griefe
and
sorow
which
in
the
next
life
might
by
the
lacke
of
the
said
things
,
vexe
and
molest
his
minde
.
As
we
see
it
commonly
fall
in
this
present
life
,
where
man
by
diuerse
profitable
troubles
of
this
world
,
learneth
to
set
light
by
thinges
,
which
in
ordre
he
might
well
loue
:
being
for
all
that
more
merite
to
forsake
them
.
And
of
this
point
S.
Augustine
hath
these
wordes
in
one
place
:
Ench.
Cap.
69.
Tale
aliquid
fieri
etiam
post
hanc
vitam
incredibile
non
est
:
&
vtrum
ita
sit
quaeri
potest
,
some
such
thing
may
well
be
after
this
life
,
and
thereof
question
may
be
made
.
By
which
wordes
,
the
heretikes
of
our
time
either
of
ignorance
or
of
malice
(
which
be
euer
yoked
together
in
such
men
)
haue
borne
the
simple
in
hande
,
This
clearkly
argument
our
English
apologie
vrgeth
.
that
this
holy
doctour
doubted
of
Purgatory
.
A
litle
holde
will
serue
such
wringers
:
because
he
doubted
of
it
,
they
beleue
,
as
they
thinke
by
good
authority
,
that
with
out
doubt
there
is
none
at
all
.
If
S.
Augustine
had
but
saide
,
belike
there
is
no
such
meane
place
in
the
life
following
:
mary
sir
then
they
might
haue
picked
more
matter
of
their
infidelity
:
&
yet
of
that
speach
determining
no
certeinty
,
there
had
bene
no
great
cause
why
they
shoulde
haue
forsaken
the
iudgement
of
Gods
Church
.
But
now
he
so
doubteth
,
that
he
findeth
more
cause
to
thinke
there
shoulde
be
one
,
then
that
any
man
might
gather
vpon
his
words
,
that
there
shoulde
be
none
at
all
.
No
nor
he
neuer
went
so
farre
good
reader
,
as
to
make
any
doubt
of
Purgatory
paines
,
for
punishment
of
sinnes
committed
in
the
worlde
.
For
in
all
the
same
bookes
where
he
hath
the
like
saing
,
and
almost
in
the
very
same
places
,
he
holdeth
as
a
matter
of
faith
,
and
to
be
beleued
of
all
Christian
men
,
that
the
prayers
of
the
lieuing
do
release
some
of
their
paines
in
the
next
life
.
And
he
constantly
as
all
other
Catholikes
euer
did
,
confesseth
that
the
sinnes
or
vncleane
workes
of
the
liuing
not
duely
by
penaunce
wiped
away
in
this
worlde
,
must
be
mended
after
our
death
:
although
it
be
very
doubtefull
in
deede
,
whether
there
be
any
worldely
affections
left
in
mans
mind
vntaken
vp
by
death
and
resolution
of
the
body
and
the
soule
,
the
care
and
remembraunce
whereof
,
might
be
afterward
by
sorrow
both
purged
and
punished
.
And
this
to
be
his
meaning
,
and
that
he
termeth
here
purgatory
,
the
griefe
which
a
man
hath
in
losing
that
which
he
loued
in
this
mortall
life
,
his
owne
wordes
testifie
in
euery
of
those
workes
in
which
he
keepeth
this
combate
with
Origenistes
.
Lib.
21.
de
Ciuit.
26.
In
one
place
thus
:
Quod
sine
illicienti
amore
non
habuit
,
sine
dolore
vrente
non
perdet
:
&
ex
earum
rerum
amissione
tantum
necesse
est
vt
vrat
dolor
,
quantum
haeserat
amor
.
That
which
by
ticklinge
loue
was
kept
,
can
not
be
lost
with
out
burning
griefe
.
And
looke
how
fast
the
loue
of
such
thinges
did
cleane
to
mans
minde
,
so
farre
must
sorow
burne
.
So
in
the
like
talke
with
the
saide
Origenistes
,
Cap.
16.
in
his
booke
de
fide
&
operibus
,
he
followeth
the
same
signification
of
Purgatory
.
Haec
igitur
(
sayth
he
)
quoniam
affectu
dilecta
carnali
non
sine
dolore
amittuntur
,
qui
sic
ea
habent
,
in
eorum
amissione
passi
detrimentum
,
per
ignem
quendam
doloris
perueniunt
ad
salutem
:
these
thinges
being
by
carnall
affection
loued
,
be
not
lightly
lost
without
griefe
,
and
therfore
those
that
thus
be
affectionate
,
feele
losse
in
parting
from
them
:
and
so
come
to
saluation
through
the
fire
of
sorow
.
such
a
sadnesse
the
yonge
man
that
demaunded
of
our
maister
the
waye
to
heauen
,
conceiued
straight
,
Matth.
19.
when
motion
was
onely
made
,
of
distribution
of
his
goods
.
Who
being
otherwise
in
the
state
of
saluation
,
and
to
be
borne
withall
,
because
he
was
a
iust
man
and
lacked
not
the
foundation
of
his
faith
,
yet
the
very
losse
or
leauing
of
his
goods
,
was
vnto
him
(
if
he
continued
in
that
affection
)
a
wonderfull
great
torment
,
&
as
S.
Augustine
here
calleth
it
,
a
kinde
of
purgatory
:
the
which
,
perfect
men
,
that
esteme
all
the
trashe
of
this
worlde
as
durte
and
donge
to
winne
Christ
,
feele
not
at
all
:
whome
the
doctour
supposeth
therefore
,
to
take
no
domage
in
the
losse
of
thinges
which
they
so
litle
loued
.
Now
in
euery
place
where
this
exposition
is
founde
(
as
I
thinke
it
is
neuer
in
all
his
workes
,
lightly
,
but
in
conference
with
the
Origenistes
)
he
alwayes
addeth
that
the
like
fire
of
sorow
may
also
correct
the
affections
euen
of
the
departed
,
but
yet
whether
it
be
so
or
no
,
he
counteth
it
a
question
of
probable
disputation
,
rather
then
any
matter
of
faith
,
as
it
is
in
deede
very
doubtfull
whether
any
such
vnordinate
affection
may
remaine
vntaken
vp
after
mans
departure
,
which
by
griefe
and
sorow
in
the
other
worlde
may
be
in
time
wholy
consumed
.
And
further
he
neuer
doubted
.
For
in
that
famous
worke
of
the
Citie
of
God
,
Cap.
24.
lib.
21.
with
in
two
Chapters
of
that
doubt
made
of
this
kind
of
purgation
,
which
we
now
haue
declared
,
he
vttereth
his
faith
with
Gods
Church
,
of
that
greate
torment
and
iust
punishment
of
sinnefull
life
,
not
sufficiently
purged
by
penaunce
in
our
time
,
which
he
calleth
the
Amending
fire
:
and
thus
he
sayth
there
.
Tales
etiam
constat
,
ante
iudicij
diem
per
poenas
temporales
quas
eorum
spiritus
patiuntur
purgatos
,
receptis
corporibus
aeterni
ignis
supplicijs
non
tradendos
,
&c.
It
is
certaine
(
sayth
he
)
Constat
,
(
which
is
no
worde
of
doubtefullnesse
)
that
such
men
being
purged
by
the
temporall
paines
,
which
their
soules
do
suffer
before
the
day
of
iudgement
,
shall
not
after
they
haue
receiued
their
bodies
againe
,
be
committed
to
the
torment
of
the
euerlasting
fire
.
Cap.
110.
he
so
litle
doubteth
,
that
he
calleth
Purgatory
damnation
though
not
perpetuall
,
as
that
which
might
be
both
eased
and
vtterly
remoued
by
the
sacrifice
&
suffragies
of
the
Church
.
And
thus
did
that
graue
author
withstand
Origen
then
,
whose
followers
were
as
it
may
be
thought
very
busie
and
troublesome
in
those
daies
and
long
after
.
But
yet
his
sure
staffe
against
that
error
was
this
,
and
the
most
common
defense
of
all
Catholikes
,
that
the
temporall
paines
in
the
next
worlde
coulde
neuer
deliuer
the
great
&
greuous
sinners
that
died
with
out
repentaunce
or
remission
of
their
sinnes
,
from
euerlasting
death
:
because
that
torment
was
prepared
for
the
small
offensies
which
we
call
veniall
sinnes
:
by
which
the
holy
Apostle
ment
,
vnder
the
names
of
the
base
substances
of
woodde
,
Serm.
4.
de
sanctis
.
hay
,
and
straw
,
as
these
wordes
of
much
importaunce
may
well
declare
:
There
be
diuerse
(
sayth
he
)
that
misconstruing
these
wordes
of
S.
Paule
before
alleaged
,
by
ouer
vaine
security
&
confidence
deceiue
them selues
,
beleuing
that
if
they
do
builde
capitall
and
greuous
crimes
vpon
the
foundation
which
is
Christ
,
they
shall
be
purged
through
fire
,
and
them selues
afterwarde
escape
to
euerlasting
life
:
but
this
vnderstanding
,
good
brethern
,
must
be
corrected
.
For
those
that
so
flatter
them selues
,
shamefully
do
beguile
them selues
.
For
that
fire
which
the
Apostle
speaketh
of
in
these
wordes
:
He
shall
be
saued
through
fier
,
purgeth
not
mortall
sinnes
,
but
smaller
offensies
onely
.
2
Now
followeth
a
confuse
and
tedious
discourse
of
Augustines
iudgement
,
touching
Origens
error
,
but
it
may
be
reduced
vnto
these
two
pointes
.
First
why
Augustine
woulde
not
interprete
that
place
of
Paule
.
1.
Cor.
3.
of
purgatory
:
and
secondly
whether
Augustine
were
in
any
doubt
at
all
of
purgatory
,
betwene
which
two
questions
is
begotten
a
thirde
conclusion
,
that
purgatory
serueth
onely
for
veniall
and
light
offences
.
To
the
first
he
seemeth
to
say
,
that
Augustine
refuseth
to
vnderstand
that
place
of
purgatory
,
either
because
he
colde
not
otherwise
withstand
the
arguments
of
the
Originests
,
or
els
because
he
woulde
take
all
holde
away
from
them
,
rather
then
that
it
was
his
constant
iudgement
,
because
in
other
places
,
where
he
was
free
from
contention
he
euer
grounded
purgatory
vpon
that
place
.
How
honorable
this
aunswere
is
for
Augustine
,
or
how
beneficiall
for
Allen
,
vsing
Augustines
authoritie
,
I
referre
to
be
iudged
of
all
them
that
be
wise
and
learned
.
To
the
second
he
sayth
,
that
Augustine
neuer
doubted
,
whether
there
were
any
paines
of
purgatory
after
this
life
,
but
whether
men
after
their
death
reteined
any
carnall
affections
.
I
will
once
againe
reherse
the
wordes
of
Augustine
,
that
all
indifferent
,
men
may
iudge
,
whether
M.
Allens
aunswere
may
stande
with
his
saying
in
a
reasonable
meaning
.
Tale
aliquid
etiam
post
hanc
vitam
fieri
incredibile
non
est
:
&
vtrum
ita
sit
quaeri
potest
.
It
is
not
vncredible
,
that
some
such
thing
is
doen
after
this
life
,
and
whether
it
be
or
no
,
it
may
be
enquired
of
,
that
is
(
sayth
M.
Allen
)
whether
men
haue
any
carnall
affection
to
their
wiues
,
children
&c.
after
this
life
,
it
may
be
a
question
.
But
Augustine
goeth
further
in
the
same
place
and
sayth
:
Et
aut
inueniri
aut
latere
,
nonnullos
fideles
,
per
ignem
quendam
purgatorium
quanto
magis
minúsue
,
bona
pereuntia
dilexerunt
,
tanto
tardius
citiusque
saluari
.
Non
tamen
tales
de
quibus
dictum
est
,
quod
regnum
Dei
non
possidebunt
,
nisi
conuenientes
poenitentibus
eadem
crimina
remittantur
.
And
either
it
may
be
founde
,
or
still
be
hidde
,
that
some
of
the
faithfull
,
by
a
certaine
purgatory
fire
,
by
how
much
they
haue
more
or
lesse
loued
transitory
Gods
,
by
so
much
later
or
soner
,
are
they
saued
,
but
yet
not
such
,
of
whome
it
is
saued
,
that
they
shall
not
possesse
the
kingdome
of
God
,
except
the
same
crimes
be
forgeuen
them
being
sufficiently
repentaunt
for
them
.
These
wordes
are
so
plaine
against
M.
Allens
new
forged
meaning
,
that
I
suppose
he
neuer
reade
them
in
Augustines
owne
bookes
,
but
onely
receiued
his
notes
of
some
elder
Papists
,
that
had
spent
more
time
in
gathering
them
,
but
had
not
such
audacity
to
vtter
them
as
M.
Allen
,
of
which
coniecture
,
there
is
no
small
likelyhoode
sone
after
.
I
omitte
his
foolish
supposition
,
if
S.
Augustine
had
but
saied
:
belike
there
is
no
such
meane
place
in
the
life
following
.
&c.
I
haue
already
with
out
M.
Allens
supposition
shewed
,
that
Augustine
some
where
sayd
,
he
knew
neither
thirde
place
,
nor
meane
place
,
nor
none
coulde
finde
in
the
holy
Scriptures
,
nor
Gospell
of
God
.
Neuerthelesse
with
much
wrangling
to
defende
the
vncerteinety
or
vnconstancy
of
Augustines
iudgement
touching
purgatory
,
we
haue
wonne
so
much
,
that
purgatory
serueth
to
purge
none
but
very
smal
and
light
offences
.
But
how
longe
shall
we
holde
this
?
Scarse
to
the
latter
ende
of
this
chapter
.
For
in
the
next
capter
,
he
findeth
out
a
shifte
to
wring
in
heynous
and
deadly
sinnes
also
.
For
els
the
release
of
small
faultes
,
woulde
not
be
halfe
so
gainefull
.
3
To
this
purpose
S.
Hieroms
wordes
,
or
the
reuerend
Bedes
whether
you
wil
,
(
for
either
of
their
graue
authorities
shall
serue
my
turne
)
do
wholy
agree
in
the
exposition
of
this
sentence
,
In
Cap.
11.
Prouerb
.
Mortuo
homine
impio
non
erit
vltra
spes
.
A
wicked
man
being
once
departed
,
is
past
recouery
or
hope
.
Where
the
author
writeth
thus
.
Heu
misere
hoc
pertransit
Origenes
,
qui
post
vniuersale
iudicium
vitam
credidit
omnibus
impijs
dandam
,
Notandum
autem
quod
etsi
impijs
post
mottem
spes
veniae
non
sit
,
sunt
tamen
qui
de
leuioribus
peccatis
,
cum
quibus
obligati
defuncti
sunt
:
post
mortem
possunt
absolui
.
Origen
passed
ouer
this
text
pitifully
,
that
beleued
all
the
wicked
should
haue
at
length
life
euerlasting
,
after
the
day
a●
generall
iudgement
.
Yet
this
is
to
be
noted
,
that
although
there
be
no
hope
of
pardon
for
the
wicked
after
their
death
,
yet
there
be
certaine
which
may
be
released
of
lighter
trespasses
,
in
the
bonde
of
which
they
departed
out
of
this
worlde
.
And
so
doth
Oecumenius
a
Greeke
author
,
expounde
S.
Pauls
wordes
of
veniall
sinnes
:
for
the
purgation
of
which
,
he
douteth
not
but
that
there
is
a
fire
of
iudgement
in
the
life
to
come
.
Super.
3.
Cap.
1.
ad
Cor.
Ipse
autem
saluabitur
:
quis
?
Qui
aurum
,
argentum
,
lapides
preciosos
superae
dificauerit
:
cum
enim
dixisset
de
eo
quod
mercedem
accipiet
,
nunc
qualem
mercedem
aperit
:
salutem
scilicet
.
Saluabitur
autem
non
sine
dolore
,
vt
par
est
saluari
per
ignem
transeuntem
,
&
adhaerentes
sibi
leues
maculas
purgantem
.
thus
in
English
.
By
whome
is
it
spoken
when
he
sayth
,
he
shall
be
saued
?
By
him
it
is
spoken
that
buildeth
on
the
foundation
,
golde
,
siluer
and
preciouse
stones
.
For
when
he
had
tolde
vs
that
such
shoulde
haue
a
rewarde
,
nowe
he
openeth
what
that
rewarde
shoulde
be
:
to
wit
,
saluation
.
And
yet
he
must
not
be
saued
without
all
paine
,
as
there
is
no
cause
why
he
should
,
that
must
passe
through
fire
,
and
thereby
be
purged
of
the
smaller
spottes
which
sticke
by
him
.
In
the
same
sense
doth
Theodoretus
both
expounde
the
wordes
of
the
Apostle
,
and
vtter
his
iudgement
of
Purgatory
also
:
Super.
ca.
3.
Malach.
and
almost
the
rest
of
all
the
Latine
or
Greeke
writers
,
which
my
purposed
breuitie
with
plentifull
proofe
otherwise
forceth
me
to
leaue
to
the
studious
reader
.
3
Next
ensueth
the
authoritie
of
Ieronym
or
Bede
,
or
perhaps
,
neither
of
them
both
,
but
yet
of
some
olde
writer
,
which
holdeth
,
that
from
light
sinnes
,
men
may
be
absolued
after
their
death
by
paynes
,
prayers
,
almes
,
or
masses
.
This
was
a
writer
for
M.
Allens
tooth
,
but
neither
of
antiquitie
,
nor
credit
sufficient
to
cary
away
this
cause
.
The
iudgement
of
Oecumenius
and
Theodoretus
,
though
they
were
writers
about
that
time
,
when
corruption
of
doctrine
had
greatly
preuailed
,
yet
are
they
not
cleare
for
popish
purgatory
,
which
the
greeke
Church
although
they
pray
for
the
dead
,
yet
would
neuer
agree
to
acknowledge
.
4
One
place
more
I
will
onely
adde
out
of
Remigius
,
because
he
learnedly
may
knit
vp
the
place
,
by
ioyning
both
the
Prophet
and
Apostles
wordes
together
,
vpon
which
we
haue
stand
so
longe
.
In
3.
cap.
Malach.
Thus
that
good
author
writeth
.
Ipse
enim
quasi
ignis
conflans
&
peccators
exurens
,
Ignis
enim
in
conspectu
eius
ardebit
&
in
circuitu
eius
tempestas
valida
.
Hoc
igne
consumuntur
lignum
,
foenum
,
stipula
.
Nec
solum
erit
quasi
ignis
,
sed
etiam
quasi
herba
fullonum
,
qua
vestes
nimium
sordibus
infectae
lauantur
.
Porro
his
qui
grauiter
peccauerunt
erit
ignis
conflans
&
exurens
:
illis
vero
qui
leuia
peccata
commiserunt
erit
herba
fullonum
.
Hinc
per
Isaiam
dicitur
,
si
abluerit
dominus
.
&c.
Qui
enim
habent
sordes
leuium
peccatorum
spiritu
iudicij
purgantur
:
qui
vero
sanguinem
habent
,
hoc
est
grauioribus
peccatis
infecti
sunt
,
spiritu
ardoris
exurentur
&
purgabuntur
.
Et
sedebit
conflans
&
emundans
argentum
,
&
colabit
eos
quasi
aurum
&
argentum
,
hoc
est
intellectum
&
colloquium
:
vt
quicquid
mixtum
est
stanno
vel
plumbo
,
camino
domini
exuratur
:
&
quod
purum
aurum
est
&
argentum
remaneat
.
Et
purgabit
filios
Leui
:
In
filijs
Leui
omnem
sacerdotalem
ordinem
intelligimus
,
a
quibus
iudicium
incipiet
,
quia
scriptum
est
:
tempus
est
vt
iudicium
incipiat
a
domo
dei
:
1.
Petri.
4.
&
alibi
:
à
sanctuario
meo
incipite
.
Si
autem
sacerdos
flammis
purgandus
est
&
colandus
,
quid
de
caeteris
dicendum
est
,
quos
nullum
commendat
priuilegium
sanctitatis
?
These
golden
wordes
haue
this
sense
.
He
shall
come
as
the
goldesmithes
fire
,
burning
sinners
.
For
in
his
sight
a
flame
shall
rise
,
and
a
mighty
tempest
rounde
about
him
:
by
which
fire
,
our
woodde
,
hay
,
and
stooble
,
shall
be
wasted
and
worne
away
.
With
that
,
he
shall
be
like
the
clensers
herbe
,
whereby
garments
very
much
stained
be
purged
.
To
all
those
that
haue
greuously
offended
,
he
wil
be
a
burning
and
melting
fire
:
but
to
the
light
sinners
,
he
shall
be
as
the
washers
herbe
.
Which
difference
the
prophet
Esay
noteth
thus
:
If
our
Lorde
wipe
away
the
filthe
of
the
daughters
of
Syon
,
Cap.
4.
and
bloude
from
the
middest
of
Israel
,
in
the
spirite
of
iudgement
and
fire
.
For
such
as
haue
onely
the
spottes
of
veniall
sinnes
,
they
may
be
amended
by
the
spirite
of
iudgement
,
but
men
of
bloude
,
to
witte
the
more
greuous
offenders
,
must
be
tried
by
fire
.
And
he
shall
sit
casting
and
purifying
siluer
,
and
shall
purge
men
as
golde
and
siluer
be
purified
:
that
is
to
say
our
thoughtes
,
understanding
,
and
wordes
,
from
impurity
and
vncleannesse
,
I
call
stannum
peuter
,
moued
by
the
circumstance
of
the
letter
.
1.
Pet.
4.
as
from
pewter
and
leade
,
by
Gods
fornace
shall
exactly
be
purged
:
and
nothing
shall
be
left
but
as
pure
as
golde
and
fine
siluer
.
And
he
shal
purge
the
sonnes
of
Leui
:
that
is
the
ordre
of
priesthood
,
where
this
heuy
iudgement
shall
first
begin
.
For
so
it
is
written
.
Time
is
now
,
that
iudgement
begin
at
the
house
of
God
:
and
againe
:
Begin
at
my
sanctuary
.
If
the
priest
must
be
purged
and
fined
,
what
shall
we
deme
of
other
,
whome
priuilege
of
holy
ordre
doth
not
commende
or
helpe
?
thus
farre
goeth
the
author
in
conference
of
diuerse
scriptures
.
Who
,
with
the
rest
of
al
the
holy
fathers
that
compassed
their
senses
within
the
vnity
of
Christes
Church
,
hath
founde
by
euident
testimony
of
sundry
scriptures
,
the
paines
of
purgatory
:
which
the
busy
heades
of
our
time
by
vaine
bragging
of
scriptures
,
in
singular
arrogancy
of
their
owne
wittes
,
can
neuer
finde
.
4
Last
of
all
here
is
vaunt
made
of
the
testimony
of
Remigius
,
as
though
he
were
a
new
author
,
and
perhaps
M.
Allen
in
his
notes
,
founde
him
so
,
but
it
is
nothing
else
but
the
saying
of
Ieronym
almost
word
for
word
vppon
3.
Malach
,
3.
which
before
we
haue
shewed
sufficiently
to
be
ment
of
the
iudgement
that
Christ
should
exercise
by
his
doctrine
,
at
his
first
comming
,
and
nothing
at
all
pertayning
to
purgatory
.
And
therefore
these
golden
words
(
as
you
cal
them
M.
Allen
)
haue
a
leaden
exposition
,
when
they
be
drawne
from
the
preaching
of
the
Gospell
,
to
the
mayntenance
of
purgatory
.
A
further
declaration
of
this
pointe
,
for
the
better
vnderstanding
of
the
doctours
wordes
.
Wherein
it
is
opened
how
purgatory
is
ordeined
for
mortal
sinnes
:
&
how
for
smaller
offences
who
are
like
to
feele
that
griefe
,
&
who
not
at
all
.
CAP.
IX
.
1
ANd
I
thinke
they
now
haue
small
aduantage
,
by
the
exception
of
Origens
testimony
:
by
occasion
whereof
,
such
light
is
founde
for
our
cause
,
that
we
now
by
goodly
authority
haue
both
founde
the
placies
alleaged
plainely
to
proue
purgatory
,
and
also
what
sinnes
it
namely
purgeth
,
and
what
men
after
their
death
may
be
amended
thereby
.
That
not
onely
the
bare
trueth
,
but
some
necessary
circumstances
to
the
studious
of
the
trueth
,
haue
bene
here
by
iust
occasion
opened
,
and
all
errour
wholy
remoued
.
Except
this
point
may
somewhat
stay
the
reader
,
that
heareth
in
some
places
the
paines
of
Purgatory
to
be
both
a
punishment
for
greuous
sinnes
,
and
a
purgation
of
lighter
trespasses
with
all
:
and
yet
that
it
now
may
appeare
the
contrary
,
by
the
minde
of
some
learned
authors
,
who
expressely
make
that
paine
as
a
remedy
onely
for
veniall
sinnes
,
and
not
to
apperteine
at
all
to
the
capitall
and
deadely
crimes
that
man
often
times
doth
commit
:
Therefore
to
be
as
plaine
as
may
be
necessary
for
the
vnlearned
,
or
any
other
that
is
godly
curious
in
things
much
tending
to
the
quiet
rest
of
mans
conscience
,
it
is
to
be
noted
:
that
this
ordinary
iustice
of
God
in
the
life
following
for
the
purgation
of
the
elect
,
A
mortall
sinne
not
remitted
in
this
life
is
not
discharged
by
purgatory
.
can
not
discharge
any
man
of
mortall
sinne
,
which
was
not
pardoned
before
in
the
Church
militant
vppon
earth
.
And
therefore
what
crime
so
euer
deserueth
damnation
,
and
was
not
in
mans
life
remitted
,
it
can
not
by
purgatory
paines
be
released
in
the
next
:
because
it
deserueth
death
euerlasting
,
and
staieth
the
offender
from
the
kingdome
of
heauen
for
euer
:
no
peine
temporall
in
this
worlde
or
the
next
but
Christes
passion
alone
,
(
the
benefit
whereof
is
not
by
the
sufferers
will
,
extended
to
any
that
sinneth
vnto
death
)
being
able
to
satisfy
for
the
same
.
As
often
then
as
thou
hearest
any
Catholike
man
affirme
purgatory
to
punish
or
purge
greuous
and
deadely
offenses
,
be
assured
his
meaning
of
the
temporall
paine
due
vnto
wicked
men
and
their
sinnes
,
after
their
bonde
and
debt
of
euerlasting
death
,
with
the
very
faulte
it selfe
,
be
in
Gods
Church
remitted
.
For
as
S.
Augustine
sayth
,
A
deadely
sinne
remitted
is
in
case
of
a
veniall
sinne
.
De
vera
&
falsa
poeni●ent
.
ca.
18.
a
mortall
sinne
forgeuen
,
is
becomne
a
veniall
trespasse
,
and
so
deserueth
no
more
paine
then
a
veniall
sinne
,
which
by
transitory
punishment
may
be
fully
and
perfitely
released
:
thus
he
sayth
.
Quaedam
enim
sunt
peccata
quae
mortalia
sunt
,
&
in
poenitentia
fiunt
venialia
,
non
tamen
statim
sanata
.
There
be
sinnes
(
sayth
he
)
which
being
deadly
of
their
owne
nature
,
be
yet
by
poenaunce
made
venial
,
though
not
alwayes
straight
healed
.
Then
by
this
rule
,
what
so
euer
is
spoken
of
veniall
sinnes
or
the
purgation
thereof
:
it
is
ment
both
by
the
small
offensies
which
of
their
owne
nature
are
veniall
:
and
also
of
the
greater
,
so
that
they
be
forgeuen
in
Gods
Church
before
:
whereby
they
are
become
veniall
as
the
other
,
and
deserue
proportionaly
as
the
other
:
and
may
be
taken
away
(
as
the
same
man
affirmeth
)
either
in
this
worlde
or
the
next
,
Ench.
ca.
71.
by
the
same
remedies
as
the
other
,
though
not
alwayes
so
speedely
.
CAP.
IX
.
1
NO
maruell
but
you
must
crowe
like
a
cocke
of
the
game
,
you
haue
obtayned
such
a
noble
victory
out
of
Origens
errour
,
and
specially
you
haue
discouer●d
such
a
solemne
secrete
to
the
yong
petits
of
popery
,
that
onely
veniall
sinnes
are
clensed
by
purgatory
,
that
they
are
much
beholding
to
you
.
But
lest
your
kitchen
shoulde
be
colde
if
none
but
veniall
sinnes
should
passe
through
the
heate
of
purgatory
,
you
haue
found
out
a
sutle
shifte
,
howe
to
bring
mortall
sinnes
also
through
the
same
pykes
of
purgatory
,
for
discharge
of
which
you
know
men
will
bestow
more
cost
,
then
for
release
of
those
,
that
with
onely
sprinckling
of
holy
water
,
as
you
wott
well
,
may
be
washed
away
.
Therefore
mortall
sinnes
must
be
remitted
in
this
life
,
and
then
they
may
be
purged
in
the
fire
of
purgatory
,
as
being
now
become
in
the
case
of
veniall
sinnes
.
O
deepe
mysteries
reueiled
out
of
the
bottomlesse
pitt
,
which
haue
no
grounde
at
all
in
the
word
of
God
,
but
are
manifestly
ouerthrowne
thereby
,
euen
from
the
foundations
.
For
the
foundation
of
this
doctrine
,
is
the
distinction
of
veniall
and
mortall
sinnes
,
whereas
the
word
of
God
plainly
determineth
,
that
euery
sinne
is
mortall
and
deserueth
eternall
death
,
seeme
it
neuer
so
small
.
Cursed
is
euery
one
that
abideth
not
in
all
thinges
that
are
written
in
the
law
to
fulfill
them
.
Deu.
27.
The
soule
that
sinneth
shall
dye
.
Eze.
18.
The
reward
of
sinne
is
death
.
Rom.
6.
And
as
for
that
distinction
,
which
S.
Iohn
maketh
of
a
sinne
to
death
,
a
sinne
not
to
death
,
hath
nothing
common
with
that
of
the
papistes
,
for
all
sinne
that
by
the
mercy
of
God
is
pardonable
,
he
calleth
a
sinne
not
vnto
death
,
for
which
God
is
entreated
that
giueth
life
to
them
that
haue
so
sinned
.
And
that
sinne
he
counteth
vnto
death
,
which
is
irremissible
,
as
obstinate
&
wilful
apostacy
.
Heb.
6.
blasphemy
against
the
holy
ghost
.
Math.
12.
&c.
for
which
it
is
not
lawfull
io
pray
.
Thus
by
iudgement
of
Gods
word
,
are
all
sinnes
mortall
which
Papistes
call
veniall
,
and
all
that
they
count
mortall
,
by
Gods
spirite
are
counted
veniall
.
For
by
the
iustice
of
God
,
all
sinnes
are
mortall
,
but
by
his
mercy
,
they
are
all
pardonable
,
except
that
sinne
vnto
death
,
whereof
S.
Iohn
speaketh
.
1.
Ioan.
5.
But
to
returne
to
M.
Allens
shift
,
and
to
examine
whether
it
will
satisfie
the
iudgement
of
those
olde
writers
,
which
affirme
that
onely
small
and
light
offences
are
clensed
by
the
fire
of
purgatory
.
M.
Allen
sayth
,
mortall
sinnes
become
veniall
,
by
remission
.
The
Scripture
teacheth
that
sinnes
forgeuen
are
not
imputed
at
all
.
But
M.
Allens
doctrine
is
,
that
remission
of
sinnes
doth
not
take
sinnes
away
but
onely
chaungeth
their
nature
,
from
mortall
to
veniall
,
yea
he
is
not
ashamed
to
vouch
Augustine
to
warranty
,
as
though
he
should
say
,
that
a
mortall
sinne
forgiuen
,
is
become
a
veniall
trespasse
,
&c.
If
all
men
were
blinde
,
this
fellow
would
play
trimly
with
their
noses
,
when
he
will
be
so
bold
with
all
men
that
can
see
:
Augustines
wordes
as
he
citeth
them
in
Latine
are
these
.
Quaedam
enim
sunt
peccata
quae
mortalia
sunt
,
&
in
poenitentia
fiunt
venialia
,
that
is
,
there
are
some
sinnes
which
are
deadly
of
their
owne
nature
,
but
by
repentaunce
they
are
made
veniall
.
I
haue
translated
them
as
he
doth
,
sauing
that
he
calleth
poenitentia
penaunce
which
I
,
to
auoyd
the
ambiguitie
of
the
english
word
,
as
it
is
taken
by
the
Papistes
,
haue
turned
repentaunce
.
Nowe
is
it
all
one
to
say
,
that
such
sinnes
as
of
their
owne
nature
deserue
death
,
may
yet
be
pardoned
to
him
that
repenteth
?
which
is
the
manifest
meaning
of
Augustines
wordes
,
and
that
which
M.
Allen
fathereth
vpon
him
,
as
though
he
said
,
a
mortall
sinne
forgeuen
is
become
a
veniall
trespasse
?
Againe
this
doctors
wordes
are
playne
of
light
and
small
offences
,
and
not
of
heynous
and
great
offences
,
that
by
pardon
are
made
litle
offences
.
2
Well
then
,
to
close
vp
briefely
,
all
this
haue
we
founde
by
these
scriptures
alleaged
:
that
being
diuerse
degrees
of
men
,
Purgatory
apperteineth
but
to
one
sort
.
First
not
to
such
as
lacke
the
faith
of
Christ
,
for
they
hauing
no
foundation
are
allready
iudged
:
neither
to
such
as
haue
not
builded
vpon
the
foundation
,
but
rather
defaced
it
with
workes
of
death
and
deuilish
doctrine
.
For
all
these
must
like
widdred
branches
be
cast
into
the
fire
,
not
to
be
purged
,
but
vtterly
wasted
.
There
be
yet
other
that
kepe
their
foundation
faste
,
and
worke
there
vpon
both
golde
and
siluer
,
but
yet
abased
and
somewhat
defiled
by
the
mixture
of
other
infirmities
not
sufficiently
redressed
in
this
life
:
these
must
of
necessity
by
Gods
ordinaunce
,
suffer
the
Purgation
by
fire
:
that
their
workes
purified
and
amended
by
the
sentence
of
his
iuste
iudgement
,
may
at
length
by
mercy
and
grace
bring
them
to
their
desired
ende
.
Now
the
perfect
estate
,
which
,
hauing
this
groundewarcke
,
and
building
therevpon
nothing
for
the
most
part
,
but
the
tried
fine
workes
of
heauenly
doctrine
and
perfect
charity
,
can
not
feare
the
fire
,
as
in
whome
it
shall
finde
no
matter
of
waste
.
For
if
any
drosse
of
seculare
desires
or
worldly
weakenesse
,
was
in
their
frailty
contracted
,
their
fructefull
penaunce
in
their
life
,
washed
that
away
by
the
force
of
Christes
bloude
,
before
the
daye
of
our
Lorde
greate
and
fearefull
,
came
vpon
them
:
Naum.
1.
In
which
case
God
will
not
punish
twise
for
one
faulte
,
nor
entre
into
iudgement
with
such
,
as
haue
iudged
them selues
to
his
hande
.
1.
Cor.
11.
These
therefore
thus
guarded
by
Gods
grace
,
in
whome
onely
they
chalenge
this
Priuilege
,
can
not
feele
any
daunger
,
their
workes
(
as
S.
Paule
sayth
)
abiding
the
brounte
of
the
fire
,
though
they
were
in
place
of
torment
with
the
rest
.
For
if
such
do
passe
the
firie
sworde
,
before
they
entre
into
the
ioyes
of
heauen
,
yet
they
shall
euen
there
be
so
shadowed
,
that
to
them
it
can
neither
be
any
whit
molestious
,
nor
one
moments
staye
from
the
reward
of
their
pure
golden
workes
,
which
by
fire
can
not
perish
.
For
of
such
,
we
muste
beleue
with
Gods
Church
,
that
they
go
straight
to
heauen
vpon
their
departure
,
with
out
stay
or
punishment
in
the
next
life
.
Although
Christ
onely
,
of
his
owne
force
,
being
not
subiecte
to
any
spotte
of
sinne
,
did
passe
this
fire
:
and
entre
into
heauen
,
the
eternall
gates
opening
them selues
vnto
him
as
to
the
king
of
glory
.
Who
being
before
in
the
place
of
paines
also
,
yet
coulde
not
possibly
be
touched
thereby
,
as
the
Apostle
sayth
.
Act.
2.
And
that
is
S.
Ambrose
his
meaning
(
as
I
suppose
)
when
he
saide
.
Vnus
ille
ignem
hunc
sentire
non
potuit
.
Christ
onely
was
he
,
that
coulde
not
feele
this
fire
.
He
speaketh
of
the
fire
through
which
euen
the
good
must
passe
,
before
they
come
to
eternall
ioy
.
Where
he
doubteth
not
to
auouche
,
that
many
a
man
that
thinkes
him selfe
golde
,
and
is
taken
so
to
be
of
others
too
,
shall
yet
there
be
proued
full
of
drosse
and
impurity
,
long
to
be
cleansed
before
his
finall
freedome
and
deliuery
:
and
yet
to
be
saued
through
fire
.
But
for
those
that
be
in
deede
perfect
men
,
as
Iohn
the
beloued
of
Iesus
,
and
Peter
with
the
rest
,
this
holy
doctour
was
so
sure
of
Purgatory
,
that
he
thought
these
also
to
go
through
the
same
:
and
yet
the
fiery
flame
to
haue
geuen
place
as
it
did
to
the
three
children
,
Dan.
4.
and
as
S.
Augustine
supposeth
it
shall
do
in
the
generall
conflagration
to
the
bodies
of
vertuous
men
,
when
at
the
very
same
time
it
shall
bothe
waste
the
wicked
,
and
purge
the
meane
:
the
workes
of
one
sorte
withstanding
the
flame
,
the
drosse
of
the
other
in
a
maner
feeding
the
same
.
S.
Ambrose
therfore
thus
writeth
of
the
holy
Apostle
.
De
morte
Ioannis
aliqui
dubitarunt
,
Serm.
20.
in
Psal.
118.
de
transitu
per
ignem
dubitare
non
possumus
,
quia
in
paradiso
est
,
&
à
Christo
non
separatur
:
some
doubt
of
Iohns
death
,
but
of
his
passage
by
the
fire
,
because
he
is
in
ioy
with
Christ
,
we
can
not
doubt
.
And
of
S.
Peter
he
sayth
.
siue
ille
sit
Petrus
qui
claues
accepit
regni
coelorum
,
Psal.
65.
oportet
dicat
transiuimus
per
ignem
&
aquam
&
induxisti
nos
in
refrigerium
.
Yea
if
it
be
Peter
him selfe
to
whome
the
keyes
of
heauen
were
committed
,
he
must
say
:
we
passed
by
fire
and
water
,
and
thou
hast
brought
vs
into
the
place
of
refreshing
.
But
how
so
euer
God
worketh
in
this
case
with
the
perfite
sort
,
this
the
Church
beleueth
,
and
so
this
doctour
teacheth
,
and
therfore
I
dare
be
bolde
to
say
it
,
that
such
neither
suffer
any
paine
,
nor
tariaunce
by
the
waye
.
Though
by
nature
,
that
fire
or
torment
prepared
for
the
amendment
and
punishing
of
sinne
or
the
drosse
thereof
,
might
of
force
and
right
take
holde
there
,
where
corruption
of
sinne
by
any
meanes
hath
bene
,
that
is
not
wholy
purified
before
.
Therefore
the
soule
of
our
Sauiour
,
being
altogether
vnspotted
,
coulde
not
be
subiect
to
any
sufferance
in
the
worlde
to
come
,
by
any
ordinaunce
prepared
for
the
punishment
of
sinne
:
that
fire
hauing
no
further
graunt
by
creation
and
naturall
property
,
but
to
waste
there
where
sinne
is
founde
to
haue
bene
.
Vpon
other
it
woulde
worke
till
all
corruption
were
consumed
,
if
mercy
did
not
preuent
both
in
purifying
those
singular
elect
vessels
,
and
in
repressing
the
nature
of
the
flame
prepared
,
that
it
practise
not
iustice
,
where
God
hath
abundantly
shewed
grace
and
mercy
before
.
Albeit
I
do
not
say
that
the
firie
sworde
is
in
the
passage
of
euery
soule
towardes
heauen
,
for
that
is
Gods
secret
:
and
I
will
with
S.
Ambrose
in
the
same
place
say
:
Quod
legi
praesumo
,
quod
non
legi
scientibus
relinquo
.
That
which
I
haue
reade
,
in
graue
authority
,
that
will
I
boldely
auouch
:
that
which
I
haue
not
reade
,
with
feare
and
reuerence
I
commit
to
men
of
more
knowledge
.
As
with
out
exception
I
submit
my selfe
to
the
determination
of
Gods
Church
in
all
these
pointes
of
misteries
,
which
in
this
deepe
matter
course
of
taulke
may
driue
me
vnto
.
But
now
for
the
meaner
sorte
that
with
Christian
faith
and
good
workes
haue
yet
some
baser
building
of
infirmity
or
lighter
trespasses
also
,
those
must
needes
be
tried
by
the
fire
of
iuste
iudgement
,
in
the
worlde
to
come
.
And
this
is
that
which
S.
Augustine
calleth
so
often
the
Amending
fire
.
S.
Ambrose
the
firy
sworde
,
Vide
Rupe●tum
in
3.
cap.
Genes.
In
Ser.
de
S.
Nicolao
.
S
Bernarde
termeth
it
the
place
of
expiation
,
In
quo
pater
benignus
examinat
filios
rubiginosos
,
sicut
examinatur
argentum
:
In
which
our
mercifull
father
trieth
his
rusty
children
as
siluer
is
tried
.
Whi●h
all
these
holy
fathers
with
the
rest
,
oftentimes
do
name
by
the
common
calling
of
Purgatory
.
Reade
all
these
place
is
named
if
thou
hast
occasion
thy selfe
,
and
there
thou
shalt
finde
to
thy
singular
comforth
,
sufficient
proofe
of
thy
faith
,
great
motion
of
godly
life
,
with
necessary
feare
of
Gods
iudgements
.
Thou
shalt
maruell
at
the
ignorance
of
our
time
,
that
could
euer
doubt
of
so
plaine
a
matter
:
thou
shalt
pity
with
all
thy
hearte
the
vnworthy
deceiuing
of
the
vnlearned
,
and
haue
large
matter
to
withstand
the
deceiuer
,
and
to
helpe
the
simple
home
againe
.
2
The
rest
of
this
chapter
is
so
vainly
consumed
,
in
serching
how
the
perfect
men
shall
passe
through
purgatory
and
feele
it
not
,
that
it
is
not
worth
the
aunswering
,
but
onely
to
see
how
he
is
combred
to
reconcile
the
doctrine
of
the
Papistes
concerning
purgatory
,
and
the
opinions
of
the
olde
writers
,
touching
them
that
passe
through
fire
into
paradise
.
For
their
opinion
(
as
we
haue
seene
before
)
was
that
all
men
were
they
neuer
so
iust
,
passed
through
that
fire
,
and
were
purified
thereby
.
The
Papistes
affirme
,
that
perfect
iust
men
come
not
at
all
in
their
purgatory
,
as
the
M
of
the
sentence
teacheth
lib.
●
.
dist.
21.
M.
Allen
to
retayne
the
authority
of
the
olde
writers
,
holdeth
that
perfect
iust
men
passe
through
this
purgatory
,
without
sense
of
payne
,
or
making
any
stay
there
,
yea
he
doubteth
not
to
affirme
,
that
Christ
him
sel●e
passed
through
the
fire
of
purgatory
,
though
he
could
not
feele
the
smart
of
it
,
because
he
was
pure
from
sinne
.
Is
not
this
holsome
doctrine
think
you
?
to
be
so
carefull
to
racke
the
fiery
sworde
,
that
Ambrose
speaketh
of
,
vnto
purgatory
,
that
he
is
not
ashamed
to
inuent
a
new
article
of
our
faith
,
that
Christ
descended
into
purgatory
.
A
place
alleged
for
purgatory
out
of
S.
Matthew
,
with
certayne
of
the
auncient
fathers
iudgements
vpon
the
same
.
CAP.
X.
1
ANd
yet
it
shall
be
conuenient
,
that
I
helpe
the
studious
reader
with
further
proofe
out
of
the
holy
Scripture
,
that
he
may
be
fully
established
in
his
faith
,
and
the
aduersary
heretike
wholy
confounded
in
his
misbelefe
:
If
he
list
not
rather
(
as
I
heartely
pray
to
God
that
he
may
)
geue
ouer
that
vnnaturall
plea
,
holden
to
long
against
the
Catholike
Church
our
mother
.
Geue
eare
then
vnto
the
wordes
of
our
Sauiour
written
in
the
Gospell
of
S.
Matthew
:
Cap.
5.
Esto
consentiens
aduersario
tuo
cito
dum
es
in
via
cum
eo
:
ne
forte
tradat
te
aduersarius
iudici
,
&
iudex
tradat
te
ministro
&
in
carcerem
mittaris
.
Amen
dico
tibi
non
exies
inde
donec
reddas
nouissimum
quadrantem
.
Lucae
.
12.
Be
at
agreement
with
thine
aduersary
speedely
,
whiles
thou
arte
with
him
in
the
waye
.
Lest
that
aduersary
deliuer
thee
vp
to
the
iudge
,
&
the
iudge
commit
thee
to
an
officer
,
by
whome
thou
may
be
cast
into
prison
:
surely
I
say
vnto
thee
,
thou
shalt
not
get
out
,
till
thou
haue
discharged
the
vttermost
farthing
.
Now
being
desirous
of
the
trueth
and
true
meaning
of
this
letter
,
(
for
the
vnderstanding
maketh
all
)
because
there
may
arise
by
the
darkenesse
of
that
figuratiue
speach
some
diuersity
of
sense
,
let
vs
indifferently
wey
euery
worde
,
and
with
diligence
examine
the
circumstances
of
the
texte
whereby
any
light
may
appeare
.
And
first
being
admonished
to
agree
with
our
aduersary
,
we
may
right
well
know
that
he
meaneth
not
by
the
common
enemie
of
our
kinde
,
1.
Petri.
5.
that
rometh
about
seeking
whome
he
may
deuour
:
for
his
cruell
assaultes
must
onely
by
resistaunce
be
withstand
.
Neither
the
worde
which
the
Euangelistes
there
vsed
,
Litigator
.
seu
actor
.
can
properly
signifie
any
malicious
enemy
,
that
by
hatered
of
our
person
is
become
our
deadly
foe
,
as
those
which
be
skillfull
in
the
language
is
wherein
they
wrote
,
do
confesse
:
But
rather
,
as
well
the
worde
as
the
iust
consideration
of
the
place
,
driueth
vs
to
acknowledge
that
this
our
aduersary
,
here
signifieth
our
brother
,
which
hath
iuste
quarell
against
vs
in
iudgement
,
for
that
we
woulde
not
geue
eare
vnto
him
sharply
admonishing
vs
of
our
faultes
,
being
therefore
an
aduersary
to
our
viceis
and
fleshly
conuersation
.
In
which
sort
,
to
vs
that
are
flesh
and
bloude
,
and
redy
to
euill
from
our
youth
,
all
be
aduersaries
that
preach
Christ
,
the
amendement
of
licentious
maners
,
repentaunce
of
our
lothsome
life
past
,
Vide
Bern.
ser.
85.
super
Cantic
.
or
els
vse
against
vs
the
rodde
of
correction
and
bodyly
punishment
,
that
our
soules
may
be
saued
in
the
day
of
the
appearing
of
our
Lorde
.
To
this
kinde
of
aduersary
,
Christ
councelleth
and
commaundeth
vs
,
for
our
great
good
,
to
agree
and
consent
whiles
we
be
here
in
the
way
of
this
our
pilgramage
and
transitory
life
:
lest
all
these
meanes
which
he
wroght
to
reduce
vs
to
the
perfection
of
a
Christian
godly
life
,
be
as
it
were
a
witnesse
of
our
contempt
,
&
him selfe
our
accuser
before
the
iudge
,
that
shall
so
iustely
reward
euery
man
according
to
his
deedes
:
that
is
Christ
him selfe
,
Act.
10.
to
whome
the
father
hath
geuen
all
iudgement
.
Whose
ministers
being
Angels
,
either
good
or
badde
,
for
the
execution
of
iustice
vpon
sinners
,
shall
at
his
appointment
cast
vs
into
the
prison
and
dongion
,
there
to
be
holden
from
life
and
liberty
,
till
we
haue
paide
the
last
farthing
:
the
toleration
of
which
bondes
shall
recompense
the
debtes
,
which
by
wel
doing
and
much
mourning
,
in
the
way
of
this
world
,
we
refused
to
pay
:
as
S.
Augustine
piththely
speaketh
in
these
wordes
.
De
libero
Arb
trio
.
lib.
3.
cap.
15
Si
non
reddit
faciendo
iustitiam
,
reddet
patiendo
miseriam
:
he
that
paieth
not
his
debt
by
dooing
that
which
is
iust
&
right
,
he
shall
pay
it
by
suffering
misery
.
Which
we
trust
the
pitifull
paines
of
that
prison
,
through
the
only
desertes
and
merites
of
Christ
our
Lorde
and
God
,
shall
so
discharge
,
that
after
the
payment
either
pardoned
or
fully
made
,
we
may
haue
ioyfull
accesse
to
his
blessed
presence
.
For
the
forme
of
speache
vsed
in
like
ordre
of
wordes
by
both
the
Euangelistes
,
doth
vs
plainely
to
vnderstande
,
that
we
may
through
Christ
make
full
payment
thereof
.
Ells
he
woulde
not
by
likelihood
haue
saide
,
that
we
shoulde
not
scape
forth
till
we
had
discharged
▪
the
vtmost
farthing
,
but
rather
that
seuere
iudge
would
haue
geuen
charge
,
that
the
offender
should
be
bounde
hand
and
foutte
,
and
cast
into
the
darke
doungion
of
euerlasting
da●nation
prepared
for
the
deuill
,
and
his
angels
:
which
is
the
second
and
euerlasting
death
.
CAP.
X.
1
HEre
according
to
M.
Allens
orderly
proceding
,
is
alleged
for
purgatory
a
place
out
of
S.
Matthew
,
where
Christ
saith
to
him
that
neglecteth
to
reconcile
him selfe
to
his
aduersary
,
before
he
came
to
the
iudge
,
that
he
shall
be
cast
into
prison
from
whence
he
shall
not
come
,
vntill
he
haue
payed
the
vttermost
farthing
.
The
meaning
of
Christ
is
playne
,
that
he
shall
neuer
come
out
no
more
,
then
that
wicked
seruaunt
,
which
was
cast
in
pryson
vntill
he
shoulde
pay
the
whole
debt
which
was
ten
thousand
talents
.
Matth.
18.
But
before
we
goe
any
further
,
let
vs
se
how
the
doctrine
of
this
chapter
agreeth
with
that
we
had
in
the
chapter
next
before
.
The●e
we
were
told
,
that
purgatory
serueth
but
for
veniall
sinnes
,
or
else
for
such
mortall
sinnes
as
by
forgeuenes
in
this
life
obtayned
,
are
made
veniall
trespasses
.
But
here
not
onely
vices
and
fleshly
conuersation
,
but
also
contempt
of
all
that
preach
Christ
and
repentaunce
of
our
lothsome
life
past
,
&c.
are
sayd
to
be
the
debt
that
must
be
discharged
in
purgatory
to
the
vttermost
farthing
,
then
the
which
no
vice
is
more
mortall
,
nor
farther
from
forgeuenes
.
For
he
that
not
only
leadeth
a
lothsome
life
,
but
also
contemneth
all
those
meanes
that
Christ
hath
wrought
to
reduce
him
to
the
perfecton
of
a
Christian
godly
life
(
I
vse
his
owne
wordes
)
how
can
he
haue
remission
of
his
sinnes
in
this
life
,
and
yet
M.
Allen
dare
promise
him
,
that
the
toleration
of
bandes
in
the
prison
of
purgatory
,
shall
recompence
his
debt
,
and
bring
him
from
thence
into
the
blessed
presence
of
Christ
.
M.
Allen
hath
the
most
passing
faculty
of
any
that
euer
I
heard
,
to
build
one
thing
in
one
leafe
,
and
to
ouerthrow
it
him selfe
againe
in
the
next
.
Neuerthelesse
I
can
not
abide
that
he
should
promise
a
pardon
of
that
payment
,
which
Christ
sweareth
shall
be
made
vnto
the
vttermost
farthing
.
For
he
that
refuseth
reconciliation
or
repentance
in
this
life
,
must
not
looke
for
a
pardon
after
this
life
.
Therefore
if
M.
Allen
will
needes
vnderstand
this
pryson
for
purgatory
,
I
will
be
so
bold
vppon
Christes
oth
and
earnest
asseueration
to
affirme
,
that
he
which
is
so
imprisoned
shall
neither
looke
for
mercy
nor
satisfaction
by
other
mens
payment
,
but
by
his
owne
suffering
.
But
let
vs
see
how
he
proueth
,
that
this
place
is
to
be
vnderstood
of
purgatory
?
First
by
likelihood
that
he
should
not
haue
sayd
:
he
shall
not
escape
vntill
he
hath
payd
the
vttermost
farthing
,
but
rather
,
cast
him
into
the
darke
dungeon
of
euerlasting
damnation
.
M.
Allen
either
can
not
,
or
will
not
see
,
that
Christ
here
continueth
an
allegory
of
a
temporall
iudgement
,
as
Matt.
18.
where
he
hath
the
same
,
Donec
,
as
the
same
in
like
sense
is
often
vsed
else
where
.
Secondly
the
name
of
imprisonment
,
will
not
well
admitt
(
he
sayth
)
any
other
meaning
,
but
of
a
temporall
torment
,
as
though
hell
is
not
called
a
prison
.
1.
Peter
.
3.
And
Apoc.
20.
which
is
a
place
of
euerlasting
torments
.
Therefore
here
is
no
shew
of
matter
but
bigge
wordes
onely
2
And
these
notes
well
and
diligently
considered
,
may
geue
greate
light
to
the
alleaged
wordes
otherwise
somewhat
obscure
,
and
therewith
proue
our
matter
too
.
They
be
not
of
my
scanning
onely
,
as
for
some
parte
thou
shalt
perceiue
by
these
wordes
of
Rupert
,
Super.
5.
ca.
Matth.
an
excellent
good
author
.
Aduersarius
eorum
qui
erant
eiusmodi
sermo
fuit
euangelij
,
&
omnis
praedicator
euangelicae
veritatis
,
potestatem
habens
non
consentientem
sibi
tradere
iudici
:
&
non
solum
iudici
,
verum
etiam
malo
ministro
,
quemadmodum
vnus
eorum
tradid●t
hominem
satanae
.
The
aduersary
of
such
men
was
the
worde
of
the
Gospell
,
and
ech
preacher
of
the
trueth
,
who
had
poure
to
deliuer
him
that
would
not
agree
vnto
him
to
the
iudge
:
yea
further
then
that
,
he
had
authority
to
commit
him
to
an
euill
minister
,
as
one
of
them
gaue
vp
a
man
to
Satan
.
Here
we
see
what
that
aduersary
is
,
to
whome
we
must
consent
in
this
life
:
and
withall
,
we
haue
an
example
in
this
iudgement
of
Gods
ministers
,
how
man
may
be
committed
in
the
next
life
to
a
tormenter
,
that
may
vexe
him
then
at
Gods
prescription
,
as
he
doth
now
at
the
charge
onely
of
his
minister
:
then
in
fauour
and
mercy
of
the
iudge
,
as
it
is
now
in
loue
and
charity
of
the
vicegerent
,
then
for
the
atteining
of
heauens
blesse
,
as
it
is
nowe
for
the
saluation
of
the
person
punished
.
Lib.
21.
de
ciuit
.
Dei.
cap.
13.
For
the
execution
of
Gods
sentence
may
be
either
by
a
good
spirite
,
or
our
aduersary
Angell
,
or
by
his
will
and
worde
onely
,
to
whome
all
creatures
serue
and
obey
.
In
this
sense
Paulinus
,
who
was
S.
Augustines
peare
,
writeth
that
the
holy
Ghost
and
Gods
worde
,
be
mans
aduersaries
in
earth
:
to
whome
if
we
applie
our selues
obediently
in
this
world
,
our
sorowe
can
not
be
long
in
the
next
life
.
But
these
be
his
owne
wordes
.
Ad
Amandum
epist
1.
Neque
septem
dies
luctus
noster
excedat
,
si
consentiamus
in
huius
vitae
via
,
aduersario
nostro
,
id
est
,
spiritui
ac
vei
bo
dei
quod
nobis
peccantibus
aduersatur
,
&c.
Our
griefe
can
not
be
much
longer
then
seuen
dayes
(
he
meaneth
it
shall
be
a
temporall
paine
,
and
not
very
long
)
if
we
consent
in
the
way
of
this
life
to
our
aduersary
that
is
to
witte
,
the
spirite
and
worde
of
God
.
For
they
be
our
aduersaries
when
we
sinne
:
because
the
holy
Ghost
chargeth
the
world
with
sinne
,
and
the
worde
of
God
,
if
we
obey
not
,
will
be
our
accuser
and
promotour
vp
vnto
the
Iudge
:
who
will
haue
an
accompt
of
his
talent
,
to
the
vttermost
farthinge
.
Thus
farre
spake
this
Author
:
and
in
like
sense
many
moe
whome
I
neede
not
nowe
name
.
Because
there
is
such
store
of
testimonies
,
that
not
onely
in
some
part
make
for
the
opening
of
this
scripture
:
but
altogether
for
Purgatory
.
And
one
or
two
of
them
I
will
briefly
recite
:
because
I
determined
with
my selfe
,
and
bounde
my selfe
,
for
my
discharge
and
the
readers
more
safe
warraunt
,
to
bring
no
texte
of
scripture
for
the
proofe
of
my
purpose
,
except
I
might
finde
some
holy
writers
of
the
antiquity
that
vsed
the
same
directly
in
that
sense
:
that
if
any
man
would
reprehend
my
meaning
,
yet
he
should
not
be
so
bold
with
such
as
I
can
name
,
&
proue
to
be
my
authors
therin
.
2
In
this
part
are
two
testimonies
alleged
,
one
of
Rupertus
,
an
other
of
Paulinus
,
of
which
Rupertus
affirmeth
his
exposition
of
the
aduersary
,
but
touching
purgatory
he
sayth
nothing
.
Paulinus
interpreteth
the
aduersary
somewhat
otherwise
,
but
he
speaketh
of
them
that
doe
agree
with
him
in
the
way
of
this
life
,
whose
sorrow
he
sayth
shal
not
exceede
seuen
dayes
,
but
what
sorrow
they
shall
abide
that
contemne
this
agrement
,
he
sayth
nothing
,
but
generally
of
the
accompt
of
the
vttermost
farthing
.
I
maruell
whether
M.
Allen
was
awake
when
he
alleged
these
two
testimonies
for
purgatory
,
or
whether
he
thought
that
all
men
should
be
asleep
that
should
reade
them
.
3
But
whome
may
I
more
safely
alleage
for
the
contentation
of
sober
wittes
,
and
repressing
the
aduersaries
boldenesse
,
then
the
blessed
martyr
S.
Cyprian
?
Who
in
the
forth
booke
of
his
Epistles
,
for
the
declaration
that
euery
one
which
here
is
pardoned
of
his
sinnes
,
shall
not
straight
be
exalted
to
the
glory
of
sainctes
and
martyrs
after
their
death
,
vseth
very
fitly
(
as
he
doth
all
other
placies
of
scripture
)
the
forsaide
text
,
by
these
wordes
.
Epist.
2.
Aliud
est
ad
veniam
stare
,
aliud
ad
gloriam
peruenire
:
aliud
,
missum
in
carcerem
non
exire
donec
soluat
nouissimum
quadrantem
,
aliud
statim
fidei
&
virtutis
accipere
mercedem
:
aliud
pro
peccato
longo
dolore
cruciari
,
&
purgari
diu
igne
,
aliud
peccata
omnia
passione
purgari
:
aliud
denique
pendere
in
die
iudicij
ad
sententiam
domini
,
aliud
statim
a
domino
coronari
:
In
English
:
it
is
an
other
thing
to
stande
at
a
pardon
,
then
out
of
hande
to
atteine
to
glory
:
it
is
an
other
maner
of
matter
to
be
committed
to
prison
,
thense
not
to
depart
till
the
last
farthing
be
discharged
,
See
how
fully
he
expresseth
both
the
worde
and
meaning
of
purgatory
.
He
calleth
the
sentence
of
God
in
the
next
life
iudgement
.
&
to
receiue
out
of
hand
the
rewarde
of
faith
and
vertue
:
It
is
one
thing
by
greate
sorow
to
be
tormented
for
our
sinnes
,
and
by
long
fire
amended
&
purged
of
the
same
,
and
an
other
to
haue
sufficiently
purged
them
by
martyrdom
:
in
fine
,
it
is
not
all
one
to
hange
on
Gods
sentence
in
the
day
of
iudgement
,
and
out
of
hande
to
be
crowned
of
our
Lorde
.
These
wordes
as
you
see
,
expressely
proue
our
matter
,
open
the
meaning
of
the
scripture
whereon
we
nowe
stoode
,
and
do
clearely
set
forth
the
ordre
of
Gods
iustice
in
the
next
life
.
And
they
shall
content
the
reader
better
,
if
he
marke
vpon
what
occasion
this
blessed
man
spake
these
wordes
.
There
were
many
in
the
persecution
of
that
time
,
that
for
feare
or
worldly
respectes
,
denied
their
faith
,
and
offered
to
idols
:
who
afterward
,
the
storme
of
tyrannie
somewhat
being
caulmed
,
confessed
their
faulte
,
and
did
penaunce
for
the
same
,
by
S.
Cyprian
&
other
good
byshops
prescription
,
that
then
ruled
the
Church
of
those
dayes
.
By
whom
,
after
due
satisfaction
made
,
they
were
admitted
to
the
communion
of
the
Christian
company
,
&
receite
of
the
holy
Sacraments
againe
.
But
all
pastours
not
of
like
mercy
of
seuerity
in
the
case
,
some
were
suspended
from
the
vse
of
the
Sacraments
longer
,
and
othersome
by
more
clemency
with
speede
pardoned
againe
.
Now
S.
Cyprian
,
though
he
were
very
seuere
in
such
a
cause
,
(
as
in
all
his
workes
it
doth
well
appeare
)
yet
he
was
blamed
by
Antonianus
&
others
,
that
he
dealte
ouer
mekely
with
such
as
denied
their
faith
,
in
so
speedy
admission
of
them
to
the
peace
of
Gods
church
,
as
they
then
termed
that
reconciliation
:
alleaging
,
that
if
such
worldely
wind
wauerers
might
be
admitted
so
soone
after
,
the
open
deniall
of
their
faith
,
then
there
woulde
none
stedfastly
stande
to
death
,
by
confession
of
their
belefe
and
their
maisters
name
,
any
more
:
the
refusers
being
in
as
good
case
as
they
,
if
pardon
might
so
soone
be
procured
.
But
S.
Cyprians
aunswere
is
this
:
that
their
admission
can
not
withdrawe
any
mans
zele
from
martyrdom
,
or
confession
of
Christes
name
,
seeing
their
reconciliation
doth
not
set
them
on
so
cleare
bord
as
martyrs
be
:
Who
being
tried
by
their
bloud
shal
straight
receiue
the
crowne
of
glory
:
When
the
others
standing
but
vpon
pardon
of
their
sinnes
,
and
not
discharged
of
due
paines
for
the
same
,
must
into
prison
notwithstanding
,
till
they
haue
paide
their
vttermost
duety
:
and
by
longe
amending
by
fire
,
at
the
last
come
to
that
reward
,
which
the
martyrs
atteined
by
sufferance
at
the
first
.
And
thus
I
thinke
this
holy
Martyr
meaneth
.
3
The
place
of
Cyprian
hath
more
couller
,
but
yet
not
so
cleere
for
purgatory
as
M.
Allen
would
seem
to
make
it
.
For
first
it
is
plaine
by
the
wordes
both
going
before
and
following
after
,
that
he
speaketh
of
adulterers
that
are
pardoned
in
the
Church
,
of
whome
some
bishoppes
that
were
Cyprian
his
predecessours
had
so
harde
a
iudgement
,
that
they
did
vtterly
seclude
them
from
reconciliation
,
and
allowed
them
no
place
of
repentaunce
,
but
Cyprian
was
not
of
that
vnreasonable
seueritie
,
for
his
Church
did
receiue
them
,
although
they
compted
them
not
equall
with
martyrs
or
continent
persons
.
For
it
is
one
thing
to
be
admitted
by
pardon
,
as
adulterers
are
,
but
yet
with
some
note
of
ignominie
,
an
other
to
come
to
glory
,
as
martyrs
and
continent
persones
doe
.
It
is
one
thing
by
denying
of
reconciliation
to
adulterers
in
this
life
,
to
driue
them
to
that
prison
,
from
whence
they
shall
not
come
till
they
haue
payed
the
vttermost
farthing
,
an
other
thing
to
compt
them
vnreconciled
,
like
them
that
immediatly
receiue
the
reward
of
there
faith
and
vertue
.
It
is
one
thing
for
a
man
after
he
hath
bene
longe
time
vexed
with
sorowe
for
his
sinnes
,
to
be
reformed
as
one
that
hath
bene
long
purged
in
the
fire
,
an
other
thing
by
suffering
persecution
to
haue
purged
all
his
sinnes
.
Finally
it
is
one
thing
to
hange
vpon
the
sentence
of
God
in
the
daye
of
iudgement
,
as
they
seeme
to
do
which
being
penitent
for
their
heynous
sinnes
,
yet
are
not
absolued
from
them
by
the
Church
:
An
other
thing
to
be
assured
of
their
crowne
,
which
haue
striued
lawfully
.
And
this
I
take
to
be
the
simple
meaning
of
Cyprians
words
,
agreeing
with
the
circumstaunce
of
the
place
.
But
if
they
were
otherwise
ment
by
him
,
surely
they
can
not
but
with
carte
ropes
be
drawene
to
the
Popes
purgatory
.
For
those
that
stande
by
pardon
he
excludeth
from
glory
,
and
those
that
are
reformed
by
sorrow
and
purged
by
fire
,
he
suspendeth
vntill
the
last
daye
,
and
then
maketh
them
vncertaine
of
the
sentence
also
:
which
can
not
stande
with
the
Papistes
opinion
of
purgatory
:
no
more
then
that
which
he
writeth
in
his
treatise
against
Demetrianus
towarde
the
ende
.
Quando
isthinc
excessum
suerit
,
nullus
iam
locus
poenitentiae
est
,
nullus
satisfactionis
effectus
.
Hic
vita
aut
amittitur
aut
tenetur
&c.
When
men
are
gone
hence
,
there
is
no
place
of
repentaunce
,
no
effect
of
satisfaction
:
while
we
are
here
life
is
either
lost
or
helde
.
And
exhorting
Demetrianus
him selfe
to
repentaunce
which
had
bene
a
wicked
man
and
a
persecutor
of
the
Christians
,
he
sayth
to
him
:
Tu
sub
ipso
licet
exitu
,
&
vitae
temporalis
occasu
,
pro
dilictis
roges
Deum
,
qui
vnus
&
verus
est
,
confessionem
&
fidem
agnitionis
eius
implores
,
venia
confitenti
datur
,
&
credenti
indulgentia
salutaris
de
diuina
pietate
conceditur
,
&
ad
immortalitatem
sub
ipsa
morte
transitur
.
If
thou
although
it
but
a
litle
before
the
ende
and
decay
of
this
temporall
life
shall
pray
to
God
for
thy
sinnes
,
which
is
the
onely
true
God
,
If
thou
desire
confession
and
faith
of
his
knowledge
,
pardon
is
giuen
to
him
that
confesseth
,
and
holsome
forgeuenes
of
the
goodnes
of
God
is
graunted
to
him
that
beleueth
,
and
euen
from
the
howre
of
death
he
passeth
into
immortalitie
.
By
this
appeareth
what
Cyprian
his
iudgement
was
of
purgatory
and
the
effect
of
satisfaction
after
this
life
.
4
Eusebius
Emissenus
,
Homil.
3.
de
Epiphania
.
an
author
of
great
antiquity
and
much
credit
in
the
Church
of
God
helpeth
our
cause
by
this
notable
discourse
following
.
Hi
vero
qui
temporalibus
poenis
digna
gesserunt
,
ad
quos
sermo
dei
dirigitur
,
quod
non
exient
inde
donec
reddant
nouissimum
quadrantem
:
per
fluuium
igneum
de
quo
propheticus
sermo
commemorat
,
Dan.
7.
&
fluuius
rapidus
currebat
ante
cum
,
per
vada
feruentibus
globis
horrenda
,
transibunt
.
Quanta
fuerit
peccati
materia
,
tanta
erit
pertranseundi
mora
,
quantum
accreuerit
culpa
,
tantum
sibi
ex
homine
vindicabit
flāmae
rationabilis
disciplina
:
&
quantum
stulta
iniquitas
gessit
,
tantum
sapiens
poena
deseuiet
.
Et
quia
sermo
diuinus
quodammodo
aeneae
ollae
animam
comparans
:
Ezech.
24.
Pone
ollam
super
prunas
vacuam
donec
incalescat
aes
eius
:
illic
periuria
,
irae
malitiae
,
cupiditates
,
quae
puritatem
nobilis
naturae
infecerant
,
exudabunt
:
illic
stannum
vel
plumbum
diuersarum
passionum
,
quae
aurum
diuinae
imaginis
adulterauerant
,
consumentur
.
Quae
omnia
hic
ab
anima
separati
per
eleemosynas
&
lachrymas
compendij
transactione
poterant
.
Ecce
sic
exigere
habet
ab
homine
rationem
qui
seipsum
pro
homine
dedit
,
&
confixus
clauis
,
legem
mortis
fixit
.
Thus
it
is
in
our
tongue
.
As
for
all
such
,
vnto
whome
for
their
offenses
our
Lordes
word
is
especially
directed
,
that
they
shall
not
come
out
till
they
haue
payed
the
vttermost
farthing
:
Those
must
passe
the
fiery
floode
,
by
horrible
fordes
of
skawlding
waues
:
Whereof
the
Prophet
maketh
mention
thus
.
And
a
firy
streame
ranne
before
his
face
.
The
space
of
passage
shall
be
measured
by
the
matter
of
sinne
:
according
to
the
encrease
of
our
offensies
,
the
discreite
discipline
of
that
flame
shall
reuenge
againe
:
and
looke
how
farre
in
wickednesse
our
foly
did
reach
,
so
farre
this
punishment
shall
wisely
waste
.
And
like
as
Gods
worde
compareth
mans
soule
to
a
brasen
potte
,
saying
:
Set
the
potte
empty
ouer
the
coles
till
the
brasse
thereof
of
waxe
hote
.
So
there
thou
shalt
see
periury
,
angre
,
malice
,
vnfructefull
desires
sweate
out
,
which
did
infect
the
purity
of
mans
noble
nature
:
there
the
pewter
and
leade
of
diverse
passions
,
which
did
abase
the
pure
golde
of
Gods
image
,
shall
be
consumed
away
.
All
which
thinges
might
in
our
life
time
haue
easely
bene
wiped
away
by
almes
and
teares
.
Such
a
strait
accompt
loe
will
he
kepe
with
man
,
He
alludeth
to
the
place
of
the
second
chapter
to
the
Colossians
of
the
obligation
of
death
which
was
against
vs
.
that
for
mans
sake
gaue
him selfe
to
death
,
and
being
throust
through
with
nailes
,
hath
fastened
the
dominion
of
death
also
.
So
farre
hath
Emissenus
spoken
:
and
his
wordes
be
so
weighty
,
that
they
haue
bene
counted
worthy
rehersall
in
solemne
Serm●ns
and
Homilies
of
the
Antiquity
,
to
stirre
vp
their
hearers
to
the
necessary
awe
of
Gods
iudgements
,
with
much
prouocation
of
vertuous
life
.
S.
Augustine
hath
the
selfe
same
discourse
,
almost
no
word
thereof
chaunged
:
With
this
addition
:
Ideo
(
fratres
charissimi
)
conuertamus
nos
ad
meliora
,
Homil.
16.
Tom.
10.
dum
in
nostra
potestate
sunt
remedia
:
Therfore
deare
brethern
let
vs
turne
and
amende
by
time
,
whilest
the
remedies
be
yet
in
our
owne
dealinge
.
And
in
an
other
place
thus
he
toucheth
the
scripture
alleaged
:
Apparebit
Deus
Deorum
in
Syon
:
In
Psal.
103.
sed
quando
?
post
peregrinationem
finita
via
,
si
tamen
post
finitam
viam
,
non
iudici
tradamur
,
vt
iudex
mittat
in
carcerem
.
The
God
of
Gods
in
Syon
shall
appeare
:
but
when
?
mary
after
our
pilgramage
be
past
,
and
the
iourney
ended
.
Excepte
it
s●
fall
out
,
that
after
our
iourney
here
,
we
be
deliuered
vp
to
the
iudge
,
&
so
the
iudge
send
vs
to
prison
.
To
this
place
also
S.
Bernarde
doth
s●eetely
,
but
yet
fearefully
allude
in
this
exhortation
:
4
As
for
this
authority
of
Eusebius
which
hath
serued
for
a
patch
to
peece
vp
so
many
homilies
,
of
so
many
diuerse
men
as
a
Cuckowes
song
vttered
in
diuerse
places
,
semeth
neither
to
haue
Eusebius
nor
Augustine
,
nor
any
other
good
author
to
be
the
father
of
it
,
but
euen
some
cowled
cuckowe
,
that
hath
left
this
egge
in
so
many
birdes
nestes
to
be
hatched
vnder
their
winges
,
and
to
be
counted
for
one
of
their
chickens
,
but
that
your
voyce
doth
soone
bewray
it
.
And
here
a
man
may
note
a
great
peece
of
cunning
in
them
that
had
the
writing
out
of
bookes
,
about
those
times
when
errours
began
to
take
strength
,
that
not
onely
whole
workes
were
falsly
intitled
to
diuers
good
authours
,
but
also
patches
inserted
to
their
owne
workes
.
And
if
any
thing
by
them
were
once
spoken
,
that
sounded
to
the
confirmation
of
those
errors
,
that
was
thrust
into
diuers
places
of
their
writings
,
lest
it
should
scarse
be
espied
in
one
.
And
hereof
it
commeth
,
that
such
sayings
in
Augustine
,
Chrysostome
and
other
,
as
seeme
to
allow
prayer
for
the
dead
,
be
so
often
repeated
in
their
writings
,
and
especially
in
homilies
that
were
taken
of
their
mouthes
,
by
Scribes
and
Notaries
.
But
who
so
euer
was
the
father
of
this
sentence
as
he
speaketh
friendely
for
the
paynes
of
purgatory
,
so
he
sheweth
him self
an
vtter
enemy
to
the
release
of
the
same
.
So
doth
that
Augustine
which
addeth
his
exhortation
to
these
wordes
by
him
repeated
.
But
the
other
Augustine
,
which
writeth
vpon
the
103.
Psalme
sayth
,
that
God
shall
appeare
to
them
onely
,
which
are
not
cast
into
prison
when
they
be
departed
out
of
this
life
,
therfore
I
muse
wherefore
those
wordes
are
here
brought
in
.
For
Augustine
(
as
I
will
shew
afterward
)
vnderstandeth
that
prison
for
hell
and
eternal
torments
.
Bernard
although
he
be
too
yong
to
depose
in
this
cause
,
yet
he
speaketh
not
so
much
to
auouch
the
paynes
of
purgatory
as
to
deny
the
remedy
or
remission
of
them
:
wherefore
his
testimony
helpeth
not
purgatory
so
much
one
way
,
as
it
hindreth
the
Papistes
gayne
an
other
way
.
5
Here
now
let
our
aduersaries
in
this
bright
shining
trueth
,
blinde
them selues
:
let
them
boldely
bost
,
of
their
accustomed
impudency
,
that
the
Catholickes
haue
no
scriptures
,
nor
apparence
of
scriptures
:
or
if
they
stande
with
vs
for
the
meaning
,
let
them
shape
with
all
their
conueyaunce
,
any
one
shifte
to
aunswere
these
doctors
words
:
Or
if
the
vniforme
consent
of
so
many
of
the
best
learning
,
and
greatest
wisedom
in
the
whole
Church
,
may
haue
no
roome
with
them
,
let
them
shew
whereupon
their
owne
credits
be
growne
so
great
,
that
without
reason
,
likelihood
,
or
authority
,
men
must
needes
beleue
them
.
It
is
a
straunge
case
,
that
what
soeuer
they
auouch
,
it
must
be
Gods
word
:
what
meaning
so
euer
they
make
for
maintenance
of
their
wicked
foly
,
it
must
be
termed
the
true
sense
of
Scripture
:
And
the
truth
it selfe
shewing
all
force
,
in
the
conference
of
diuers
places
of
holy
writte
,
in
weight
of
reason
,
in
the
workes
and
writings
of
all
antiquitie
,
shall
be
so
lightly
regarded
.
I
would
to
God
the
people
pitifully
deceiued
by
such
vayne
flying
talke
,
could
beholde
the
vpright
wayes
of
truth
,
or
could
learne
by
the
playne
dealing
of
our
side
,
to
require
some
grounded
proofe
of
these
newe
doctors
deuises
.
The
difference
betwixt
the
Catholikes
dealing
,
&
the
aduersaryes
.
They
may
well
perceiue
if
they
haue
any
necessary
care
of
those
weighty
matters
touching
our
saluation
so
neare
,
that
the
Catholike
neuer
aduentureth
to
bring
any
Scripture
for
his
purpose
,
but
he
will
be
sure
for
his
warrant
,
to
haue
the
same
so
expounded
by
the
auncient
fathers
of
our
faith
:
lest
by
his
rashnesse
he
deceiue
other
,
and
father
some
falshood
vpon
the
holy
writers
of
Gods
will
:
which
were
horrible
sacrilege
.
But
on
the
other
side
if
a
man
might
pose
M.
Caluin
,
or
Flaccius
,
or
such
other
of
that
light
family
,
what
doctor
or
Scripture
they
followed
in
the
exposition
of
S.
Iames
his
place
,
for
the
anoynting
with
holy
oyle
,
when
they
were
not
ashamed
to
giue
this
sense
of
that
Scripture
:
Iacob
.
5.
that
it
were
good
to
call
the
elders
of
the
people
,
that
had
some
salue
or
oyntment
medicinable
to
ease
the
sicke
mans
sore
:
what
woulde
they
say
?
I
am
sure
such
fellowes
will
not
excuse
them selues
by
ignorance
,
(
for
the
arrogancy
of
that
sort
,
had
rather
be
counted
either
malicious
or
presumptuous
,
then
vnskilfull
)
but
of
passing
boldnes
all
such
must
needes
be
noted
,
that
dare
shape
such
an
exposition
of
Gods
blessed
word
,
which
they
neuer
heard
surmised
of
any
wise
man
before
.
What
doctor
did
they
or
Luther
follow
,
when
they
expounded
S.
Paules
words
of
widowes
mariage
after
vowes
made
,
1.
ad
Tim.
5.
which
the
text
calleth
breaking
their
first
faith
,
to
be
ment
by
the
promise
of
the
Christian
faith
made
in
Baptisme
?
Was
not
this
a
galant
glose
in
this
sense
?
she
that
breakes
her
faith
of
baptisme
,
shall
be
damned
for
mariage
.
Aske
them
where
these
prety
scholes
were
first
picked
.
Pose
maister
Iewell
where
he
had
,
that
the
Church
of
God
might
erre
.
You
shall
see
them
earnestly
vrged
in
these
matters
,
how
litle
they
haue
to
say
,
and
yet
how
fast
they
will
tennesse
one
to
an
other
in
talke
.
But
I
will
not
make
a
reckoning
of
their
vnseemely
gloses
:
I
woulde
their
followers
would
onely
but
aske
them
in
all
matters
,
from
whence
they
had
such
new
meanings
,
which
they
falsly
father
on
Gods
word
:
that
we
might
once
hedge
them
within
some
compasse
of
reason
,
as
we
be
contented
with
all
our
hearts
,
to
charge
our
owne
selues
in
euery
matter
that
we
handle
,
as
partely
they
may
conceaue
by
our
discourse
,
and
shall
more
clearely
anone
.
5
Here
M.
Allen
like
Thraso
vpon
the
stage
alone
,
must
shew
his
veyne
in
foolish
insultation
,
as
though
he
had
ouerthrowne
a
whole
army
of
men
,
when
he
hath
not
killed
a
mouse
:
he
lacketh
but
his
Gnato
to
hold
him
vp
with
ait
aio
,
negat
nego
.
For
we
must
be
examined
,
and
M.
Caluine
,
&
M.
Iewell
must
be
posed
,
as
though
men
had
nothing
to
say
,
but
that
which
M.
Allen
will
imagine
they
can
say
.
For
my
part
I
will
not
refuse
to
satisfie
his
demaunde
.
He
wil
know
and
haue
vs
aposed
,
from
whence
we
haue
that
new
meaning
of
our
Sauiours
wordes
,
that
he
which
is
cast
into
prison
for
neglecting
of
reconciliation
while
he
is
in
the
way
,
is
cast
into
hell
,
from
whence
he
shall
neuer
come
.
As
it
is
most
playne
by
the
very
wordes
of
the
text
that
our
Sauiour
Christ
speaketh
of
iudgement
with
all
extremitie
,
&
without
all
mercy
,
so
this
sense
hath
sufficient
witnesse
of
antiquitie
greater
then
that
I
thinke
M.
Allen
dare
except
against
them
.
First
Chrysostome
vppon
this
place
of
Matthew
vnderstandeth
the
prison
to
be
a
temporall
punishment
of
imprisonment
in
this
life
affirming
that
Christ
doth
not
onely
threaten
torments
of
hell
fire
after
this
life
,
but
also
citation
,
iudgement
and
imprisonment
.
But
that
auncient
doctor
whose
commentary
of
54.
homilies
hath
long
gone
vnder
Chrysostomes
name
being
by
Erasmus
iudgement
as
auncient
and
well
learned
as
he
,
hath
these
wordes
vpon
that
place
.
Si
autem
quam
diu
in
via
huius
vitae
es
,
non
feceris
pacem
cum
aduersario
quem
laesisti
,
sed
sic
inimicantes
per
mortem
ieritis
ante
iudicem
Christum
,
tradet
te
Christo
,
conuincens
te
reum
in
iuditio
eius
,
&
iudex
tradet
ministro
:
id
est
Angelo
poenarum
crudeli
,
&
ille
mittet
te
in
carcerem
Gehennae
.
But
if
thou
shal●
not
haue
made
peace
with
thine
aduersary
whom
thou
hast
offended
,
while
thou
art
in
the
way
of
this
life
,
but
that
you
goe
on
in
your
contention
by
death
before
Christ
the
iudge
,
he
shall
deliuer
thee
to
Christ
conuicting
thee
to
be
gilty
in
his
iudgement
,
and
the
iudge
shall
deliuer
thee
to
the
minister
,
that
is
to
the
cruell
angell
of
torments
,
and
he
shall
cast
thee
into
the
prison
of
hell
fire
.
Augustine
de
sermone
Domini
in
monte
lib.
1.
Non
exeas
inde
donec
soluas
nouissimum
quadrantem
,
semper
non
exiturum
esse
quia
semper
soluit
nouissimum
quadrantem
,
cum
sempiternas
poenas
terrenorum
peccatorum
luit
.
Thou
shalt
not
come
out
vntill
thou
hast
payd
the
vttermost
farthing
,
he
meaneth
that
he
shall
neuer
come
out
,
because
he
is
alwayes
paying
the
last
farthing
,
while
he
suffereth
euerlasting
paynes
for
his
sinnes
committed
on
the
earth
.
S.
Ieronym
sayth
the
sense
of
that
place
is
manifest
by
that
which
goeth
before
and
followeth
,
that
the
Lord
exhorteth
vs
to
peace
and
concord
,
while
we
are
in
this
life
,
and
reproueth
them
that
seeke
any
other
interpretations
.
Chromatius
also
an
olde
writer
vpon
this
place
of
S.
Matthew
sayth
:
Tradi
ministro
,
&c.
id
est
praeposito
tormentorum
,
vt
missus
in
carcerem
Gehennae
,
debitas
peccati
poenas
absoluat
.
To
be
deliuered
to
the
minister
that
is
to
the
chiefe
tormentor
,
that
being
cast
into
the
prison
of
hell
fire
,
he
may
pay
the
punishment
due
for
his
sinne
:
againe
in
the
same
place
,
à
quo
tradetur
ministro
,
id
est
angelo
tormentorum
,
mittendus
in
carcerem
Gehennae
.
Vnde
non
dimittetur
,
nisi
etiam
nouissimum
quadrantem
reddat
,
id
est
omnem
poenam
debiti
etiam
vsque
ad
nouissimum
peccatum
exsoluat
.
By
the
iudge
he
shal
be
d●liuered
to
the
minister
,
that
is
to
the
angell
of
torments
to
be
cast
into
the
prison
of
hell
fire
.
From
whence
he
shall
not
be
let
goe
,
except
he
pay
euen
the
last
farthing
,
that
is
,
he
shall
pay
all
the
punishment
that
is
due
vnto
the
last
sinne
.
Nowe
let
M.
Allen
say
,
if
he
dare
,
that
these
witnesses
lacke
either
age
or
credit
,
or
else
lette
him
say
tongue
thou
diddest
lye
when
he
sayd
our
interpretation
of
the
Scripture
was
without
all
reason
,
likelihood
,
or
authoritie
.
But
now
to
the
appositions
a
word
or
two
,
though
out
of
the
compasse
of
purgatory
,
but
we
must
follow
M.
Allen
whether
so
euer
it
pleaseth
him
to
range
.
M.
Allen
what
Flaccius
or
any
such
as
he
is
hath
sayd
neither
doe
I
know
neither
doe
I
regard
,
lette
them
aunswere
for
them selues
:
But
whereas
you
charge
M.
Caluine
to
expounde
the
oyle
whereof
S
Iames
speaketh
cap.
5.
for
a
medicinable
salue
or
oyntment
,
all
rethoricke
set
aside
,
I
say
plainly
you
lye
,
for
he
vtterly
reiecteth
that
exposition
,
Interpreting
that
place
of
the
grace
and
gift
of
the
healing
,
which
then
was
vsed
in
the
Church
with
the
outward
signe
of
oyle
,
as
appeareth
also
Mark.
6.
But
as
for
them
that
interprete
the
first
faith
which
those
widdowes
reiect
,
that
after
they
waxe
wanton
against
Christ
,
they
will
marry
,
&c.
for
the
fayth
of
Baptisme
and
christianitye
,
they
can
not
follow
a
better
doctor
,
then
S.
Paule
him selfe
in
the
same
chapter
,
where
he
sayth
,
that
who
so
neglecteth
to
prouide
for
his
owne
familie
,
hath
denyed
the
faith
and
is
worse
then
an
infidell
?
what
faith
is
this
?
but
the
faith
of
Christianity
,
but
yet
he
is
more
plaine
in
these
wordes
,
where
he
calleth
it
the
first
faith
,
for
what
is
the
first
faith
,
but
the
faith
of
Baptisme
and
Christianity
,
and
as
for
M.
Allens
cauill
,
she
that
breaketh
her
faith
of
Baptisme
,
shal
be
damned
for
mariage
,
is
not
worth
a
rush
.
For
S.
Paule
sayth
not
,
she
shal
be
damned
for
mariage
,
but
because
she
hath
reiected
the
first
faith
,
that
is
such
wanton
young
houswifes
procede
so
farre
,
that
at
length
they
forsake
widowhood
,
christianity
and
all
.
But
if
M.
Allen
were
posed
where
he
findeth
this
worde
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
in
the
Scripture
,
vsed
for
a
vowe
or
promise
made
to
God
,
perhaps
he
would
aunswere
he
is
no
Graecian
,
then
let
him
pose
D.
Hardinge
,
or
some
other
with
the
same
question
,
and
with
all
let
them
shew
how
the
first
faith
can
be
expounded
for
the
last
vowe
,
that
a
body
hath
made
,
if
he
haue
made
more
then
one
.
For
the
Papists
holde
that
these
women
made
one
vowe
in
baptisme
,
an
other
of
there
widowhood
.
What
so
euer
M.
Iewell
hath
affirmed
against
the
Papistes
,
he
hath
so
substantially
and
learnedly
defended
,
that
he
neede
not
to
haue
any
other
man
to
aunswere
for
him
.
Therefore
if
it
were
not
to
choke
M.
Allen
in
his
owne
coller
,
I
woulde
trauaile
no
farther
in
this
question
.
The
Church
you
say
can
not
erre
,
and
that
company
is
the
Church
,
which
hath
the
Pope
for
their
head
,
if
therefore
it
can
be
proued
,
that
the
Pope
and
all
they
that
take
his
part
,
haue
erred
,
it
is
sufficiently
shewed
,
that
the
Church
may
erre
.
S.
Augustine
was
in
this
error
(
as
you
will
not
deny
)
that
the
Sacrament
of
the
body
and
bloud
of
Christ
was
to
be
ministred
vnto
infants
,
but
of
the
same
opinion
he
affirmeth
,
that
Innocentius
Bishop
of
Rome
,
and
all
the
Church
in
his
tyme
was
,
therefore
the
Pope
and
all
the
Church
did
erre
.
reade
Augustine
contra
Iulianum
lib.
1.
cap.
2.
where
he
sayth
of
Innocentius
:
Qui
denique
paruulos
definiuit
,
nisi
manducauerint
carnem
filij
hominis
vitam
prorsus
habere
non
posse
,
which
hath
defined
that
infantes
,
except
they
eate
the
flesh
of
the
sonne
of
man
,
can
haue
no
life
at
all
in
them
.
And
by
eating
the
flesh
of
the
sonne
of
man
,
he
meaneth
eating
the
Sacrament
of
his
flesh
and
bloud
,
as
it
is
euident
to
them
that
wil
bestow
the
reading
of
Augustines
discourse
in
that
place
.
An
aunswere
to
certayne
obiections
of
the
aduersaries
,
moued
vpon
the
diuersitie
of
meanings
which
they
see
geuen
in
the
fathers
writings
,
of
the
Scriptures
before
alleaged
for
purgatory
:
and
that
this
doctrine
of
the
Church
standeth
not
against
the
sufficiencie
of
Christes
passion
.
CAP.
XI
.
1
BVt
nowe
the
other
side
seeketh
for
some
shiftes
,
and
draweth
backe
in
this
extremity
thus
.
That
the
places
of
the
olde
and
new
Testament
,
Diuersity
of
sensies
be
allowed
,
so
that
none
of
them
conteine
any
falsehood
in
it selfe
.
The
diligent
watch
that
the
Church
keepeth
ouer
the
trueth
.
Epist.
110.
that
no
man
of
singularity
should
father
any
falsehood
or
vntrueth
vpon
any
texte
:
but
otherwise
,
that
euery
man
might
abounde
in
his
meaning
.
Mary
falsehood
she
neuer
suffered
one
moment
,
to
take
holde
or
bearing
of
any
scripture
,
vnreprehended
.
Ecclesia
multa
tolerat
(
sayth
S.
Augustine
)
&
tamen
quae
sunt
contra
fidem
vel
bonam
vitam
,
non
probat
,
nectacet
,
nec
facit
.
the
Church
beareth
many
thinges
:
yet
such
thinges
as
be
hourtfull
to
faith
or
good
life
,
she
neuer
approueth
,
nor
doth
them
her selfe
,
nor
holdeth
her
peace
,
when
she
seeth
them
done
by
others
.
Thereof
we
haue
a
goodly
example
in
our
owne
matter
.
So
long
as
any
conuenient
meaning
might
be
found
out
by
the
holy
writers
,
of
that
place
alleaged
out
of
S.
Paule
for
such
as
shoulde
be
saued
through
fire
,
she
liked
and
allowed
the
same
.
Some
proued
that
the
elect
must
be
saued
by
long
sufferance
,
some
said
the
tribulation
of
this
life
and
world
must
trie
mens
faith
&
workes
,
some
saide
the
greefe
of
minde
in
loosing
that
which
they
ouer
much
loued
,
was
the
burning
fire
of
mans
affections
:
some
woulde
haue
the
greuous
vexation
of
departure
out
of
this
life
,
to
be
a
purgatory
paines
:
some
construed
the
texte
,
of
the
fire
of
conflagration
,
that
shall
purge
the
workes
of
many
in
the
latter
day
:
finally
they
all
agreed
,
that
the
temporall
torment
of
the
worlde
to
come
is
litterally
noted
,
and
especially
meant
by
the
fire
which
the
Apostle
speaketh
of
.
All
these
so
litle
do
disagree
amongest
them selues
,
that
not
onely
by
diuerse
men
,
but
of
one
man
they
might
well
all
be
geuen
.
And
being
all
in
them selfe
very
true
,
the
holy
Church
so
liketh
and
alloweth
them
eche
one
,
that
yet
by
the
common
iudgement
of
all
learned
men
,
that
meaning
for
Purgatory
paines
,
she
approueth
as
the
most
agreeable
sense
to
the
texte
,
and
whole
circumstance
of
the
letter
.
But
as
soone
as
Origen
went
about
to
proue
by
the
same
scripture
,
that
all
wicked
men
shoulde
at
length
be
saued
after
due
purgation
by
fire
:
then
this
pillar
of
trueth
seeing
an
open
falsehood
gathered
by
the
scripture
of
Gods
worde
,
coulde
susteine
no
longer
.
She
set
vp
against
this
errour
her
pastors
,
the
graue
fathers
of
our
faith
.
who
ceased
not
,
as
occasion
serued
,
to
geue
men
warning
of
the
deceite
intended
:
not
onely
still
mainteining
the
doctrine
of
Purgatory
.
but
also
expressely
condemning
all
the
reprehenders
thereof
,
as
hereafter
it
shall
be
better
declared
:
and
so
misliking
no
sense
that
in
it selfe
was
true
,
the
meaning
of
Purgatory
yet
,
hath
bene
of
all
the
learned
counted
so
certaine
,
that
in
geuing
any
other
likely
exposition
,
that
was
euer
added
with
all
,
as
most
consonant
to
the
will
and
wordes
of
the
writers
.
So
doth
Theodoretus
,
so
doth
S.
Augustine
,
and
so
in
a
maner
did
they
all
.
And
as
the
saide
holy
doctour
saith
(
with
whose
wordes
I
am
much
delited
,
by
cause
he
of
all
other
maketh
trueth
stand
most
plainely
vpon
it selfe
.
12.
Confess
.
)
One
texte
of
scripture
may
well
haue
so
many
vnderstandings
as
may
stand
with
trueth
,
and
be
not
repugnaunt
to
good
life
and
maners
.
And
he
hedgeth
the
diuersity
of
mens
wittes
in
the
exposition
of
scripture
,
with
in
the
double
knot
of
loue
,
which
is
towards
God
and
our
brother
:
Who
so
euer
(
sayth
he
)
taketh
him selfe
to
vnderstand
scripture
or
any
parte
thereof
,
De
doctri
.
Christiana
lib.
1.
ca.
36.
and
in
that
meaning
edifieth
nothing
at
all
the
double
loue
,
of
God
and
our
neighbour
,
he
misseth
the
true
meaning
thereof
.
But
who
so
euer
can
finde
out
such
a
sense
that
may
be
commodious
to
the
increase
of
charitie
,
although
it
were
not
directly
intended
by
the
writer
,
yet
he
is
not
harmefully
deceiued
,
nor
founde
a
lyar
therein
.
so
sayth
he
.
Now
as
for
our
matter
,
I
am
well
assured
,
there
dare
no
man
,
though
he
were
destitute
of
Gods
grace
,
yet
not
for
shame
of
him selfe
,
affirme
that
the
doctrine
of
purgatory
is
hourtfull
to
vertuous
life
,
the
only
miscredit
whereof
,
hath
vtterly
banished
all
good
Christian
condicions
:
or
iniurious
to
the
faith
of
Gods
Church
,
which
is
not
only
agreable
,
but
principally
intended
by
the
plaine
letter
of
Gods
worde
,
and
consonant
to
all
other
meanings
,
that
may
be
gathered
by
any
such
scripture
as
we
haue
alleaged
there
for
:
and
to
be
short
,
receiued
of
so
many
fathers
,
so
wise
,
and
so
well
learned
,
as
we
haue
named
for
that
purpose
,
as
a
trueth
most
reasonable
,
most
naturall
,
and
most
agreable
to
Gods
iustice
.
Well
then
,
the
misbeleuers
can
haue
no
shifte
nor
escape
,
by
the
chalenge
of
Gods
word
,
or
doctures
,
or
diuersity
of
sensies
:
here
is
no
holde
for
errour
:
all
I
trust
be
safe
and
sure
on
euery
side
.
CAP.
XI
.
1
YOu
shoulde
breake
your
olde
wonte
,
if
you
did
not
in
this
chapter
ouerthrow
something
,
that
you
haue
builded
in
that
which
went
next
going
before
.
He
hath
labored
all
this
while
to
proue
,
that
purgatory
hath
grounde
in
the
Scriptures
,
now
he
confesseth
franckely
:
that
there
hath
bene
no
text
of
scripture
by
him
alleaged
to
proue
it
,
but
it
may
haue
an
other
meaninge
,
and
is
sometime
other
wise
construed
of
the
fathers
them selues
.
I
will
aske
no
more
to
proue
that
purgatory
hath
no
grounde
in
the
worde
of
God
,
which
is
not
an
ambiguous
oracle
,
that
may
be
drawen
euery
way
like
a
leaden
rule
,
&
hath
but
one
true
sence
or
meaning
,
which
is
the
right
meaning
of
the
holy
Ghost
.
For
although
diuerse
men
may
geue
diuerse
interpretations
of
some
obscure
and
harde
place
,
which
all
conteine
no
impiety
or
falshode
,
yet
the
spirite
of
God
meaneth
but
one
thing
,
and
not
what
euery
mans
wit
and
iudgement
will
take
it
to
be
.
True
it
is
that
so
longe
as
the
proportion
of
faith
is
kept
,
the
Church
beareth
with
them
that
geue
wronge
interpretations
,
but
the
spirite
of
God
which
is
in
his
Church
,
alloweth
not
wronge
interpretations
for
right
.
And
where
as
M.
Allen
alloweth
all
the
interpretations
that
the
fathers
haue
made
of
the
text
by
him
alleaged
,
as
true
,
so
long
as
they
affirmed
no
error
,
he
may
by
the
same
reason
affirme
,
that
contradictories
are
true
,
as
in
that
saying
of
him
that
shall
not
come
out
vntill
he
haue
payed
the
vttermost
farthing
:
some
haue
expounded
,
that
he
shal
be
alwayes
punished
,
some
that
he
shall
not
be
alwayes
punished
.
One
sayth
he
shal
neuer
be
released
,
an
other
saith
,
he
shall
be
released
at
length
,
how
is
it
possible
that
both
these
interpretations
can
be
true
?
and
yet
both
these
interpretations
are
founde
in
some
writers
.
But
his
suerest
shifte
is
,
that
the
doctrine
of
purgatory
,
was
a
knowen
trueth
in
all
ages
.
But
this
is
the
whole
matter
in
controuersie
.
For
how
can
it
be
taken
for
a
knowen
trueth
in
all
ages
,
which
hath
none
so
suer
grounde
in
any
text
of
scripture
,
that
can
be
wrested
for
it
,
but
the
same
text
may
haue
an
other
,
and
that
a
true
interpretation
.
But
of
the
antiquity
of
that
error
,
we
shall
haue
better
occasion
hereafter
to
discusse
in
the
second
booke
,
where
this
matter
is
of
purpose
intreated
of
.
In
the
meane
time
,
we
wil
take
that
which
is
here
graunted
so
liberaly
,
that
there
is
no
text
of
scripture
alleaged
for
purgatory
,
but
it
may
be
otherwise
truely
interpreted
,
and
not
of
purgatory
,
and
that
the
fathers
haue
so
done
by
M.
Allens
owne
confession
.
2
Their
extreme
and
onely
refuge
is
,
that
the
paine
of
Christes
passion
,
Many
vertuous
persons
haue
bene
prouoked
by
the
meditation
of
our
Sauiours
sorowes
,
to
leaue
the
stattering
welth
of
this
worlde
,
and
to
charge
them selues
with
perpetuall
vexation
of
body
:
but
that
any
did
euer
so
rest
vpon
Christes
passion
,
that
in
respect
thereof
,
they
might
passe
their
dayes
in
idle
welth
of
lust
and
liberty
,
that
was
(
I
trow
)
vnhearde
of
,
before
this
sinnefull
sect
.
These
fellowes
argue
thus
:
Christ
hath
paide
the
full
price
of
our
sinnes
,
ergo
we
must
do
no
penaunce
,
nor
suffer
any
paine
for
them
.
But
S.
Paule
thus
:
Christ
by
paine
and
passion
is
entred
into
the
glory
of
his
kingdome
,
Rom.
8.
ergo
if
we
looke
to
be
his
fellow
heires
,
or
partakers
of
his
glory
,
we
must
suffer
affliction
with
him
,
and
ioyne
with
him
in
paines
and
passion
.
S.
Peter
also
thus
:
Christ
hath
suffered
,
leauing
you
an
example
that
ye
should
follow
his
steppes
,
1.
Petri.
2.
therefore
all
his
blessed
life
passed
in
paine
must
be
a
perpetuall
sturring
vp
of
toleration
,
&
gladde
suffering
for
his
name
againe
.
Matth.
3.
Iohn
our
maisters
messenger
prepared
the
way
of
Christes
death
and
doctrine
,
by
worthy
fructes
of
penaunce
:
and
that
was
the
beginning
of
Christes
owne
preaching
,
Matth.
4.
therfore
I
dare
be
bolde
to
say
these
thinges
are
not
abrogated
by
the
teaching
of
the
Gospel
,
nor
voide
by
Christs
passion
:
which
onely
maketh
our
workes
and
merites
,
to
be
of
that
value
and
acceptation
,
that
all
Catholike
men
counte
them
of
:
which
els
to
the
satisfying
for
sinne
shoulde
be
nothing
auaileable
,
nor
to
the
atteining
of
heauen
any
thing
profitable
.
But
it
is
foly
to
make
ouer
many
wordes
in
a
case
so
plaine
,
seeing
the
example
of
both
God
and
good
mens
dealing
,
abundantly
proueth
mans
punishment
either
temporall
or
eternall
,
to
stande
well
with
the
excellent
value
of
our
Sauiours
death
.
For
if
paine
for
sinne
,
were
iniurious
to
Christes
death
,
then
,
the
holy
prophet
Dauid
that
liued
long
in
greuous
penaunce
,
were
iniurious
to
his
Lordes
death
:
then
the
Church
were
iniurious
to
her
owne
spouse
his
death
,
that
chargeth
all
offenders
with
penaunce
:
then
God
him selfe
were
iniurious
to
his
owne
sonnes
death
,
that
sharply
punisheth
sinne
forgeuen
:
then
Christ
him selfe
were
iniurious
to
his
owne
death
,
that
both
by
his
example
and
holy
preaching
,
did
euer
commend
sharpe
penaunce
and
paine
.
These
delicat
teachers
of
our
time
,
that
vnder
pretence
of
preaching
the
Gospell
,
auouching
the
glory
of
God
and
the
grace
of
our
redemption
,
haue
serued
mens
lustes
,
abandoned
the
olde
austerity
of
Christian
life
,
and
rased
out
of
the
peoples
hartes
the
feare
of
Gods
iudgements
,
were
foreseene
by
the
holy
Apostle
Iudas
:
And
he
calleth
them
,
Impios
,
Iudas
in
epist
.
transferentes
Domini
nostri
gratiam
in
luxuriam
.
Wicked
men
,
turning
the
grace
of
our
Lorde
vnto
wantonnesse
and
lust
.
Against
whome
also
S.
Paule
made
this
exception
:
Ad
Gal.
5.
that
they
shoulde
not
in
any
wise
by
the
freedome
of
our
redemption
chalenge
any
liberty
of
the
fleshe
.
Notwithstanding
Christes
passion
then
,
we
must
not
otherwise
thinke
,
but
to
suffer
for
our
owne
sinnes
:
not
as
helping
the
insufficiencie
of
his
merites
,
but
as
making
our selues
apte
to
receiue
that
blessed
benefit
,
which
effectually
worketh
vpon
no
man
,
but
by
meanes
:
nor
serueth
any
to
saluation
,
but
by
obedience
of
his
will
and
worde
.
Ad
Haebr
.
cap.
5.
For
if
Christes
death
shoulde
worke
accordinge
to
the
full
force
of
it selfe
,
it
woulde
doubtlesse
suppe
vp
all
sinne
,
and
all
paine
for
sinne
:
it
might
wipe
away
death
,
both
of
this
present
life
,
and
eternall
:
it
woulde
leaue
neither
Hell
,
Purgatory
,
nor
paine
:
the
price
and
worthinesse
thereof
being
so
aboundaunt
,
that
it
might
,
being
not
otherwise
by
the
vnserchable
will
and
wisedome
of
the
sufferer
limited
,
saue
the
whole
worlde
.
But
now
ordinary
wayes
by
Gods
wisedome
appointed
for
the
bestowing
of
that
excellent
medicinable
cuppe
,
(
as
S.
Augustine
termeth
it
)
and
condicions
required
in
the
parties
beside
,
Articulo
.
1.
falso
imp
.
Christes
death
doth
not
discharge
vs
of
satisfaction
for
our
sinnes
,
nor
of
any
other
good
worke
,
whereby
man
may
procure
his
owne
saluation
.
2
The
sufficiency
of
Christes
passion
is
compted
a
light
argument
to
M.
Allen
,
but
the
weight
thereof
shall
not
withstanding
bea●e
doune
all
the
blasphemous
doctrine
of
Popery
.
He
sayth
thereby
we
cloke
falsehoode
and
licentious
liuinge
.
The
Lorde
knoweth
that
he
●claundereth
vs
.
Then
he
will
frame
our
argument
therof
as
he
list
,
but
there
in
he
doth
vs
too
much
wronge
.
But
thus
we
reason
in
deede
:
Christ
hath
payed
the
full
price
of
our
sinnes
,
therefore
there
is
no
parte
of
the
price
left
to
be
payed
by
vs
.
Christ
hath
fully
satisfied
for
our
sinnes
,
therefore
their
remaineth
no
satisfaction
for
vs
.
Christ
hath
suffered
for
our
iniquities
,
therefore
we
are
healed
by
his
stripes
.
And
yet
we
neither
exclude
repentance
,
nor
the
true
fructes
thereof
,
which
are
good
workes
,
but
rather
we
establish
them
.
For
Christ
hath
payed
the
price
of
their
sinnes
,
that
repente
and
beleue
in
him
,
that
follow
his
steppes
,
that
walke
in
his
precepts
,
but
neither
our
repentaunce
,
nor
our
fayth
nor
good
workes
deserue
any
thing
,
onely
the
death
of
Christ
is
all
our
merite
,
and
the
onely
meane
by
which
the
same
is
applied
vnto
vs
and
we
receiue
it
,
is
our
fayth
,
thus
the
scripture
teacheth
,
thus
we
beleeue
.
And
as
for
that
vaine
amplification
of
M.
Allen
,
that
the
full
force
of
Christes
death
woulde
suppe
vp
all
sinne
,
death
,
hell
,
and
paine
,
we
may
see
there
by
how
Sathan
deludeth
heretikes
to
extende
the
benefits
of
Christes
death
vppon
a
fonde
supposition
beyonde
the
limittes
of
his
will
,
&
not
to
allow
the
same
to
stretch
so
farre
,
as
Gods
determination
hath
apoint●d
it
.
Christ
hath
satisfyed
for
our
sinnes
,
yet
we
must
make
satisfaction
our selues
.
Christ
by
his
suffering
is
become
a
cause
of
saluation
to
all
that
beleiue
in
him
,
yet
euery
man
by
good
workes
must
procure
his
owne
saluation
.
These
are
the
enemies
of
the
crosse
of
Christ
,
which
glory
in
their
owne
shame
whose
ende
is
confusion
.
3
And
I
am
not
afrayde
to
vse
the
word
Satisfaction
,
The
worde
Satisfaction
so
abhorred
of
heretiks
is
common
with
the
old
fathers
.
with
Cyprian
,
O●●gen
,
Ambrose
,
Augustine
,
and
the
rest
of
that
blessed
fellowship
:
Who
right
wel
knew
the
valew
of
our
redemption
,
and
the
force
of
that
satisfaction
which
our
Sauiour
made
vpon
the
Crosse.
I
dare
well
leaue
these
pety
diuines
and
speake
with
the
grand
capitanes
of
our
faith
and
religion
.
And
I
woulde
to
God
I
coulde
as
well
in
any
part
come
after
them
,
in
example
of
Christian
life
:
Who
not
so
much
in
worde
,
as
in
the
course
of
all
their
conuersation
,
lefte
vnto
vs
perfect
paterns
of
great
and
greuous
penaunce
.
Their
longe
watching
and
wailinge
,
their
straunge
,
weyelde
,
and
waste
habitation
,
their
rough
appareling
,
their
hard
lying
,
their
meruelous
fasting
,
their
perpetual
praying
,
their
extreme
voluntary
pouerty
,
and
all
this
to
preuent
Gods
iudgement
in
the
worlde
to
come
,
for
those
small
infirmities
and
offensies
of
their
fraile
life
,
may
make
our
aduersaries
ashamed
of
them selues
,
that
neither
will
followe
their
blessed
steppes
,
nor
yet
(
which
is
the
greatest
signe
of
Gods
anger
towardes
them
that
can
be
)
like
it
,
and
allowe
it
in
others
.
3
Touching
the
worde
of
Satisfaction
,
vsed
by
the
olde
writers
,
I
haue
shewed
before
,
that
they
vsed
it
not
in
that
sense
,
which
the
Papistes
doe
.
And
I
confesse
with
M.
Allen
,
that
they
not
onely
knew
,
but
also
haue
expressed
the
valewe
,
of
our
redemption
by
Christ
in
such
words
,
as
it
is
not
possible
,
that
the
Popish
satisfaction
can
not
stand
with
them
.
Against
the
valew
of
which
redemption
,
if
they
haue
vttered
any
thing
,
by
the
worde
of
satisfaction
or
any
thing
els
,
we
may
lawfully
reiect
their
auctoritie
,
not
onely
though
they
be
doctors
of
the
Church
,
but
also
if
they
were
angels
from
heauen
.
There
heartie
bewayling
of
their
sinnes
,
and
fructes
of
true
repentaunce
,
that
they
shewed
,
not
to
iustifie
them selues
thereby
,
but
to
humble
them selues
before
God
,
and
to
cause
their
light
to
shine
to
his
glorie
,
we
praye
God
we
may
follow
,
not
to
set
vp
our
righteousnesse
,
but
to
the
prayse
of
his
name
.
An
euident
and
most
certaine
demonstration
of
the
trueth
of
Purgatory
:
and
the
greuousnesse
of
the
paines
thereof
,
vttered
by
the
prayers
and
wordes
of
the
holy
doctors
,
and
by
some
extraordinary
workes
of
God
beside
.
CAP.
XII
.
1
ANd
we
also
,
that
by
Gods
grace
and
great
mercy
be
Catholikes
,
must
needs
here
conceiue
singular
feare
of
Gods
terrible
iudgments
,
which
of
iustice
he
must
practise
vpon
our
wickednesse
,
that
liue
nowe
in
pleasure
and
worldely
welth
after
such
a
carelesse
sorte
,
that
men
may
iudge
we
haue
no
respect
of
the
dredfull
day
,
nor
care
of
Purgatory
,
which
in
wordes
we
so
earnestly
mainteine
.
For
Christes
sake
,
let
all
Catholikes
here
attende
.
The
deepe
and
perpetuall
feare
whereof
,
caused
our
elders
not
only
to
leade
their
life
in
such
perpetual
paine
,
but
further
forced
them
to
breake
out
in
bitter
teares
,
and
vtter
most
godly
prayers
,
that
they
might
escape
the
iudgement
of
God
,
exercised
by
the
paines
of
Purgatory
at
the
ende
of
our
shorte
and
vncertaine
life
.
Some
of
them
I
will
recite
,
that
our
hartes
may
melte
in
the
necessary
foresight
of
that
terrible
time
,
and
the
heretikes
be
ashamed
to
deny
that
,
which
so
constantly
in
worde
and
worke
they
euer
professed
.
For
feare
of
this
fire
to
come
,
holy
S.
Bernarde
maketh
this
meditation
.
O
vtinam
magis
nunc
daret
aliquis
capiti
meo
aquas
,
&
oculis
meis
fontem
lachrymarum
,
fortè
enim
non
reperiret
ignis
exurens
,
quod
interim
fluens
lachryma
diluisset
.
Oh
woulde
to
God
some
man
woulde
nowe
before
hande
prouid
for
my
heade
abundaunce
of
waters
,
&
to
mine
eyes
a
fountaine
of
teares
:
for
so
happely
the
burning
fire
shoulde
take
no
hold
,
where
ronning
teares
had
cleansed
before
.
Ser.
55.
in
Cantic
.
And
thus
againe
the
same
blessed
man
debateth
the
matter
with
his
owne
conscience
.
I
tremble
and
shake
,
for
feare
of
fawling
into
Gods
handes
:
I
woulde
present
my selfe
before
his
face
already
iudged
and
not
then
of
him
to
be
iudged
.
Therefore
I
will
make
a
reckening
whiles
I
am
here
,
of
my
good
deedes
and
of
my
badde
:
my
euill
shall
be
corrected
with
better
works
,
shall
be
wattered
with
teares
,
shall
be
punished
by
fasting
,
and
amended
by
sharp
discipline
.
Prouision
must
be
made
that
I
bring
not
thether
cockel
in
steade
of
corne
,
or
chaffe
together
with
Wheate
.
I
shall
rippe
vp
to
the
very
bottome
all
my
wayes
,
and
my
whole
studie
,
that
he
may
finde
nothing
vntried
,
or
not
fully
discussed
to
his
handes
:
Naum.
1.
And
then
I
hope
in
his
mercy
,
that
he
will
not
iudge
for
the
same
faultes
,
the
second
time
In
the
like
godly
sense
spake
another
,
longe
before
his
dayes
:
Beatus
qui
hic
mala
sua
deflere
,
Emissaenus
de
poenitentia
Niniuit
.
qui
hic
debita
sua
festinat
exoluere
,
&
innocentiam
quam
iam
non
potest
per
baptismum
reparare
,
recuperare
studeat
per
summum
poenitentiae
fructum
:
ad
tales
merito
ipse
Dominus
loquitur
,
non
iudicabo
bis
in
idipsum
.
Happy
is
he
that
euer
he
was
borne
,
that
with
speede
bewaileth
his
sinnes
,
and
in
time
dischargeth
his
debtes
:
that
he
may
so
endeuour
to
recouer
by
the
fructes
of
penaunce
his
innocency
,
which
by
baptisme
he
can
neuer
repaire
againe
:
to
such
surely
our
Lorde
sayth
,
that
he
will
not
call
twise
to
accompte
for
one
faulte
.
CAP.
XII
.
AFter
the
exhortation
to
your
fellow
Papistes
to
stande
in
awe
of
purgatory
,
you
bringe
in
the
meditation
of
Bernard
for
feare
of
the
fire
thereof
.
If
you
meane
thereby
to
terrifie
your
fellow
Papistes
,
it
is
somewhat
,
for
you
know
he
is
a
very
late
writer
,
and
therefore
his
authoritie
with
vs
is
of
small
accompt
in
such
cases
,
as
he
followeth
the
common
errour
of
his
time
.
I
would
both
you
&
your
fellowes
not
for
feare
of
temporall
paynes
,
but
either
for
loue
of
God
,
or
feare
of
eternall
damnation
,
would
leaue
your
blasphemous
heresies
,
contrary
to
God●
word
,
your
sclaundering
,
persecuting
,
and
murthering
of
Gods
Sainctes
,
and
reforming
your
life
after
the
rule
of
Gods
Gospel
,
would
take
hold
of
Christ
by
faith
,
to
your
eternall
health
,
and
so
sorrow
for
your
sinnes
,
that
you
might
reioyce
alwayes
,
as
the
children
of
God
doe
.
The
saying
of
Emissenus
proueth
no
feare
of
purgatory
,
but
of
Gods
iudgement
vnto
condemnation
preuented
by
repentaunce
.
2
S.
Ambrose
sheweth
his
feare
also
of
Purgatory
by
this
prayer
.
S.
Peter
his
state
with
his
owne
.
Ille
(
sayth
he
of
S.
Peter
)
examinabitur
vt
argentum
,
ego
examinabor
vt
plumbum
,
In
Psal
118.
Serm.
20.
donec
plumbum
tabescat
ard●bo
:
si
nihil
argenti
in
me
inuentum
fuerit
,
heu
me
in
vltima
inferni
detrudar
,
aut
vt
stipula
●otus
exurar
:
si
quid
in
me
inuentum
fuerit
auti
vel
argenti
non
per
meos
actus
,
sed
per
gratiam
&
misericordiam
Christi
,
per
ministerium
sacerdotij
,
dicam
fortasse
ego
:
Etenim
qui
sperant
in
te
,
non
confundentur
.
In
English
.
He
shall
be
tryed
as
siluer
,
but
I
must
be
searched
and
examined
as
leade
:
till
the
leade
melt
awaye
,
must
I
continually
burne
.
And
if
then
there
be
no
siluer
matter
founde
,
wo
is
me
,
I
shall
be
throust
downe
to
the
neither
partes
of
the
deepe
hell
,
or
wholy
waste
away
as
strowe
in
fire
.
But
if
any
golde
or
siluer
be
founde
in
me
,
not
through
my
workes
,
but
by
grace
and
Christes
mercy
,
and
for
my
ministery
and
priesthood
sake
,
I
shall
also
once
say
:
those
that
put
their
trust
in
thee
,
shall
neuer
be
confounded
.
Alasse
Ambrose
was
thou
so
carefull
f●r
wasting
away
in
thy
purgation
?
what
shall
become
of
vs
,
where
all
is
drosse
,
and
no
fine
substance
:
so
continuall
sinning
,
and
so
litle
sauluing
:
where
the
dignity
of
priesthood
,
whereby
thou
conceiued
such
comfort
is
almost
worne
away
?
his
feare
was
so
harty
,
and
his
meditation
of
purgatory
paines
was
so
earnest
,
that
he
conceiueth
a
doubt
in
respect
of
his
desertes
,
of
wasting
away
,
and
further
casting
into
damnation
:
though
he
knew
right
well
,
that
man
admitted
to
the
temporall
iudgement
of
the
next
world
,
could
not
euerlastingly
perish
,
but
because
the
paines
of
the
one
is
so
like
the
other
,
the
griefe
of
them
both
lightly
occupieth
mans
minde
at
once
:
especially
where
mans
case
is
doubtfull
,
and
often
deserueth
the
worse
of
the
twayne
.
2
That
Ambrose
that
writ
the
preparatory
to
masse
,
might
be
afferd
of
purgatory
,
&
of
tormenting
by
deuils
also
,
as
his
words
are
.
But
Ambrose
of
Millayne
wrate
no
such
booke
.
It
is
sufficient
for
Papists
,
that
euery
vnlearned
asse
may
intitle
his
fantasies
to
some
auncient
writer
,
and
then
they
must
be
authenticall
.
But
draffe
is
good
enough
for
swine
.
As
for
that
Ambrose
that
wrote
vpon
the
118.
psalme
,
sheweth
a
feare
of
hell
,
if
God
should
deale
with
him
according
to
his
iustice
,
but
by
the
grace
and
mercy
of
God
,
which
is
dispensed
by
his
ministers
,
he
recouereth
him self
being
assured
that
all
they
that
trust
in
him
,
shal
not
be
confounded
.
M.
Allen
translateth
per
ministerium
sacerdotij
,
for
my
ministery
and
priesthood
sake
,
as
though
he
ioyned
his
priesthood
with
the
grace
of
Christ
.
I
had
rather
referre
it
to
the
priesthood
of
Christ
,
but
that
I
haue
geuen
the
true
meaning
of
his
wordes
before
.
3
So
S.
Augustine
likewise
,
after
that
he
had
vttered
his
feare
of
hell
in
the
Prophet
Dauids
person
,
as
I
sayd
once
before
,
streight
he
adioyneth
his
request
vnto
God
,
to
saue
him
from
Purgatory
paynes
,
by
the
Prophets
wordes
also
.
I
will
recite
his
minde
in
English
:
In
Psal.
37.
O
Lord
amend
me
not
in
thy
anger
,
but
pourge
me
in
this
life
,
that
I
may
escape
the
amending
fire
,
which
is
prepared
for
such
as
shall
be
saued
through
fire
.
And
why
?
but
because
they
build
vppon
the
foundation
woode
,
hay
,
and
strawe
.
men
might
build
gold
,
siluer
,
and
precious
stones
,
and
so
escape
both
the
fires
,
th
one
of
eternall
punishment
for
the
wicked
,
and
the
other
,
which
shall
correct
them
that
must
be
saued
through
fire
.
But
now
because
we
reade
that
he
surely
shall
be
saued
,
Note
here
Christian
reder
,
whether
.
S.
Augustine
douted
of
purgatory
,
as
the
lying
&
vnlearned
aduersaries
would
make
the
simple
people
beleue
.
De
vera
&
falsa
poeniten
.
Cap.
18.
therefore
that
fire
is
not
much
regarded
.
And
yet
let
them
be
boulde
of
this
,
that
though
they
be
saued
by
fire
,
it
shall
yet
be
more
fearse
and
greeuous
,
then
any
thing
that
man
may
susteine
in
this
life
,
though
both
Martyrs
and
malefactours
haue
suffered
straunge
torments
.
Againe
in
an
other
place
the
same
holy
doctour
vttereth
the
like
saying
:
Which
I
will
repeate
also
,
that
the
world
may
behold
the
vniust
dealing
of
the
contrary
part
,
that
in
the
booke
of
their
excuse
why
they
departed
out
of
the
Church
(
they
call
it
their
Apologie
)
be
not
ashamed
to
auouch
,
that
S.
Augustine
sometimes
denyed
,
and
sometimes
douted
of
Purgatory
.
Thus
he
writeth
then
against
such
deceiuers
,
and
for
the
defence
of
him selfe
and
the
Churches
faith
.
Sed
si
etiam
sic
conuersus
euadat
,
vitam
viuat
&
non
moriatur
,
non
tamen
promittimus
quod
euadet
omnem
poenam
.
Nam
prius
purgandus
est
igne
purgationis
,
qui
in
aliud
saeculum
distulit
fructum
conuersionis
.
Hic
autem
ignis
etsi
aeternus
non
sit
,
miro
tamen
modo
est
grauis
,
excellit
enim
omnem
poenam
quam
vnquam
passus
est
aliquis
in
hac
vita
.
Nunquam
enim
in
carne
inuenta
est
tanta
poena
,
licet
mirabilia
passi
sunt
Martyres
,
&
multi
nequiter
iniqui
tanta
sustinuerunt
supplicia
.
Studeat
ergo
quilibet
sic
delicta
corrigere
,
vt
post
mortem
non
oporteat
talem
poenam
tolerare
.
If
a
sinner
(
sayth
he
)
by
his
conuersion
escape
death
,
and
obtayne
life
,
yet
for
all
that
I
can
not
promise
him
,
that
he
shall
escape
all
paine
or
punishment
.
For
he
that
differred
the
fruites
of
repentaunce
till
the
next
life
,
must
be
perfited
in
purgatory
fire
.
And
this
fire
,
I
tell
you
,
though
it
be
not
euerlasting
,
yet
it
is
passing
greeuous
:
for
it
doth
fare
exceede
all
payne
,
that
man
may
suffer
in
this
life
.
Neuer
griefe
in
this
flesh
could
be
so
great
as
it
,
though
Martyrs
haue
abiden
straunge
torments
,
and
the
worst
sort
of
wicked
men
,
exceeding
great
punishments
.
Therefore
,
let
euery
man
so
correct
his
owne
faults
,
that
after
his
death
he
may
escape
that
pitifull
payne
.
So
farre
S.
Augustine
:
By
whom
we
see
not
onely
the
truth
of
our
Catholike
doctrine
liuely
and
vehemently
set
forth
,
but
to
the
great
feare
of
vs
all
,
the
weight
of
Gods
sentence
,
and
the
payne
of
that
vntolerable
punishment
,
a●
the
Church
of
his
time
taught
and
beleued
,
to
passe
all
mortall
&
transitory
woe
in
the
world
.
3
Concerning
Augustine
we
haue
answered
before
,
that
as
that
errour
of
purgatory
,
was
somewhat
risely
budded
vp
in
his
time
,
so
he
seemeth
not
alwaies
to
be
cleare
of
it
,
although
in
some
places
he
is
not
so
certaine
of
it
,
but
that
he
affirmeth
it
may
be
enquired
of
,
and
peraduenture
shall
be
found
to
be
so
,
peraduenture
it
shall
still
remayne
hidde
or
vnknowen
.
4
Whereof
,
it
hath
pleased
almighty
God
sometimes
,
The
paynes
of
purgatory
hath
ben
reueiled
to
many
holy
persons
.
to
geue
man
a
tast
,
by
calling
some
one
or
other
aboue
the
common
rase
of
nature
out
of
this
mortall
life
,
and
speedy
restoring
him
from
the
state
of
the
departed
,
to
the
company
of
the
liuing
againe
.
Which
worke
though
it
be
straunge
in
nature
,
thought
vnlikely
to
misbeleuers
,
and
contemned
of
such
as
would
extinguish
the
spirite
of
God
,
yet
it
hath
bene
the
vsuall
practise
,
1
Thes.
5.
since
the
beginning
of
our
faith
and
religion
,
of
the
holy
Ghost
,
so
to
trade
mans
frailey
in
faith
&
feare
of
Gods
Iudgements
.
Sometymes
,
the
liuing
〈◊〉
in
traunce
or
sudden
chaunge
by
Gods
omnipotency
taken
vp
to
the
vewe
as
it
were
,
of
the
vnspeakeable
treasures
of
the
prepared
ioyes
,
or
extreame
calamities
of
the
world
to
come
,
So
was
the
Apostle
S.
Paule
,
2.
Cor.
12.
he
could
not
tell
howe
him selfe
,
called
to
the
beholding
of
Gods
maiesty
and
mysteries
vnspeakeable
:
So
was
S.
Iohn
in
spirite
caused
often
to
behold
,
Apocal.
20.
and
presently
in
a
maner
to
see
,
not
onely
the
affayres
of
Gods
Church
till
the
worldes
ende
,
but
also
the
happy
Seate
of
the
Lambe
,
the
eternall
ioy
of
the
elect
,
and
the
euerlasting
lake
of
the
damned
,
with
the
infinite
sorowe
of
all
the
forsaken
sorte
.
And
so
haue
many
one
sith
that
time
,
in
the
same
spirite
,
had
a
present
taste
of
all
those
iudgements
,
which
by
any
meanes
through
the
vnsercheable
ordinaunce
of
God
,
be
prepared
for
sinners
.
Sometimes
also
,
by
the
same
force
of
the
Spirite
,
the
departed
haue
appeared
amongest
the
liue
:
Ecclesi.
4
6.
1.
Reg.
28.
as
Samuel
the
prophet
to
king
Saul
,
vttering
thinges
to
come
.
Or
if
that
were
not
Samuel
him selfe
,
because
that
practise
of
vnlawefull
artes
may
be
thought
not
conuenient
for
the
procuring
of
the
Prophets
owne
persons
apparition
:
Matth.
17.
yet
Moyses
was
in
deede
personnaly
present
with
Christ
in
the
Mounte
,
at
his
transfiguration
.
And
as
he
at
Christes
cal
came
from
the
dead
out
of
the
bousom
of
Abraham
,
so
did
Elias
at
the
same
time
come
from
Paradise
(
as
S.
Augustine
affirmeth
)
and
were
both
conuersaunt
and
in
talke
with
Christ
,
Intercourse
betwixt
the
liue
and
dead
,
though
it
be
not
ordinary
,
yet
it
is
not
impossible
.
De
cura
pro
mor.
cap.
16
&
in
the
sight
of
the
Apostles
at
once
:
from
whense
they
departed
at
Christes
appointement
,
to
their
seuerall
abode
and
rest
againe
.
Whereupon
,
the
same
holy
doctour
confesseth
,
that
these
rare
&
meruelous
workes
of
God
though
they
follow
not
the
common
order
of
nature
,
yet
they
be
neither
impossible
,
nor
vnpractised
in
Christes
Church
.
Alij
sunt
(
sayth
he
)
limites
humanarum
rerum
,
alia
diuinarum
signa
virtutum
:
alia
sunt
quae
naturaliter
,
alia
quae
mirabiliter
fiunt
.
The
common
course
and
limites
of
mans
matters
,
be
of
one
sorte
:
and
the
wonderous
signes
of
Gods
power
and
vertue
,
of
an
other
:
the
workes
that
naturally
be
wrought
,
are
nothing
like
such
thinges
,
as
meruailously
and
miraculously
be
done
.
And
as
Christ
in
his
owne
person
,
made
many
extraordinary
workes
to
beare
testimony
of
his
diuinity
,
so
he
woulde
that
the
glory
of
God
and
faith
in
him
,
should
take
deepe
roote
and
large
encrease
through
out
all
nations
,
not
onely
by
preaching
and
worde
,
but
by
workes
also
.
which
the
same
holy
Ghost
for
the
saluation
of
the
beloued
flocke
,
disposeth
by
the
eternall
wisedome
,
where
,
when
,
with
whome
,
and
as
he
listeth
.
Mary
as
these
be
the
most
secret
wayes
and
vnknowen
steppes
of
Gods
spirite
,
and
therefore
most
humbly
to
be
reuerenced
of
the
faithfull
:
so
because
they
are
so
farre
from
the
rase
of
naturall
affaires
,
and
much
ouerreach
flesh
and
bloude
,
they
are
often
of
fooles
contemned
,
and
of
the
vnwise
wisdome
of
worldlinges
,
as
extreme
madnesse
improued
.
The
expresse
signes
of
Gods
spirite
,
wrought
by
the
Sauiour
of
the
worlde
in
his
owne
person
,
Matth.
12.
were
with
singular
blasphemy
,
of
the
prowde
Iewes
referred
to
Beelzebub
,
The
tokens
and
wonders
wrought
by
his
Apostles
,
were
attributed
to
vnlawfull
artes
,
Wicked
men
haue
euer
resisted
the
holy
Ghost
.
and
misconstrued
of
most
miscreants
to
false
intentes
.
It
was
euer
a
speciall
note
of
incredulity
,
to
blaspheme
these
peculiar
steppes
of
the
spirite
.
S.
Cyprian
complaineth
of
such
misbeleuers
in
his
time
:
that
woulde
not
agree
to
the
trueth
after
especiall
reuelations
had
of
the
same
:
Which
kinde
of
men
,
he
noteth
in
the
latter
ende
of
an
epistle
,
by
these
wordes
.
Quanquam
sciam
,
omnia
ridicula
,
&
visiones
ineptas
quibusdam
videri
,
sed
vtique
illis
,
Lib.
4.
epist.
9.
qui
malunt
contra
sacerdotes
credere
,
quam
sacerdoti
:
Sed
nihil
mirum
,
quando
de
Ioseph
fratres
sui
dixerunt
,
ecce
somniator
ille
venit
.
Although
(
sayth
he
)
I
know
right
well
howe
litle
accompte
they
make
of
visions
,
which
they
esteeme
as
mere
trieftes
:
But
yet
it
is
such
onely
,
that
had
rather
beleeue
against
,
then
with
Gods
priestes
.
And
no
meruaill
that
is
,
seeing
good
Iosephs
owne
brethern
saide
by
him
in
mockage
.
Lo
yender
comes
the
dreamer
.
So
did
they
scoffe
at
him
,
Genes.
37.
because
he
had
more
familiarity
with
the
spirite
of
God
,
then
the
other
had
.
4
Now
followeth
a
large
and
needelesse
apologie
of
visions
and
reuelations
,
the
doctrine
of
which
is
briefely
and
plainely
set
forth
in
the
worde
of
God
,
what
so
euer
is
consonant
to
the
word
of
God
is
to
be
receiued
,
that
which
is
not
agreable
therewith
,
is
to
be
detested
,
although
not
a
man
from
purgatory
,
but
an
angell
from
heauen
were
the
bringer
of
it
.
Then
seeing
the
doctrine
of
purgatory
is
blasphemous
against
the
merites
of
Christes
death
,
though
all
those
fables
of
visions
that
are
fayned
to
defende
it
were
true
stories
,
yet
are
we
nothing
moued
with
them
.
I
passe
ouer
the
impudency
of
this
man
,
which
is
not
ashamed
to
compare
so
many
thousand
fables
,
or
illusions
of
Sathan
,
as
are
reported
to
the
maintaining
of
purgatory
:
to
the
reuelation
of
S.
Paule
and
the
Apocalypse
of
S.
Iohn
,
or
the
appering
of
Moses
and
Elias
with
Christ
.
They
may
be
in
deede
a
great
nombre
of
them
not
vnlike
to
that
spirite
of
Samuell
which
was
raised
by
the
witche
,
which
as
Augustine
affirmeth
,
and
M.
Allen
dare
not
simply
deny
,
was
the
spirite
of
the
Deuill
him selfe
.
5
Now
as
the
ioyes
of
heauen
&
Paradise
,
with
the
torment
of
sinners
and
other
secrets
of
the
next
life
,
haue
bin
straungly
represented
to
some
one
or
other
in
all
ages
,
by
sundry
meanes
most
expedient
to
our
saluation
,
and
most
seemely
to
the
wisedom
and
will
of
the
worker
,
so
certainely
,
no
article
was
euer
with
more
force
of
spirite
,
or
more
graue
authority
set
forth
sence
the
beginning
of
Christian
religion
,
then
this
one
of
Purgatory
.
Neuer
nation
was
conuerted
to
the
faith
,
but
it
had
this
trueth
not
only
taught
by
worde
,
but
by
miracle
also
confirmed
.
And
namely
in
that
aboundant
floode
of
faith
,
when
it
pleased
God
,
almost
at
once
to
spreade
his
name
amongest
all
these
contryes
,
it
was
thought
most
necessary
to
his
diuine
wisedome
,
together
with
the
true
worship
of
his
name
,
to
plant
in
all
faithfull
mens
heartes
,
the
awe
and
necessary
feare
of
that
greeuous
torment
,
for
the
reuenge
and
iust
iudgement
of
wicked
life
.
This
greeuous
payne
was
vttered
by
the
very
sufferers
them selues
.
as
we
may
see
in
the
notable
histories
of
Paschasius
and
Iustus
,
Cap.
24.
l.
4.
dialogorum
reported
by
S.
Gregories
owne
mouth
.
This
greeuous
punishment
was
agayne
declared
by
Furseus
:
who
,
as
the
reuerent
Bede
reporteth
,
had
the
beholding
of
the
eternall
blesse
the
euerlasting
mi●ery
,
Cap.
13.
li.
3.
and
the
temporall
payne
of
the
next
life
.
Drichelmus
also
,
by
the
ordinaunce
of
God
taken
from
amongst
mortall
men
into
the
state
of
the
next
world
,
Lib.
5.
ca.
13.
after
he
had
seene
likewise
,
the
terrible
iudgement
of
God
practised
euen
vpon
the
elect
,
was
restored
to
life
againe
in
our
owne
nation
,
and
was
a
witnesse
worthy
of
all
credit
,
of
this
same
truth
,
not
only
by
his
word
(
wherof
he
was
so
sparing
all
his
life
time
after
,
that
he
would
not
vtter
this
same
mistery
but
with
singular
care
and
respect
of
the
persons
intent
,
that
asked
him
thereof
)
but
namely
by
passing
great
penaunce
,
and
incredible
chastising
of
his
body
,
which
proceded
of
the
sensible
knowledge
that
he
had
of
the
paynes
prepared
.
And
being
asked
sometime
(
as
holy
Bede
sayth
)
why
he
so
tormented
him selfe
,
in
the
willing
toleration
of
extreme
heate
,
or
contrary
cold
,
both
of
frost
and
snow
,
he
made
aunswere
simply
and
shortly
,
Frigidiora
ora
ego
vidi
:
austeriora
ego
vidi
:
Ah
maisters
I
haue
seene
colder
:
I
haue
seene
sharper
.
Meaning
by
the
vnspeakeable
paines
of
Purgatory
.
The
whole
history
of
his
visions
,
with
many
the
like
,
P.
Beda
.
may
be
reade
in
the
Ecclesiasticall
history
of
our
owne
nation
,
written
by
as
faithfull
a
witnesse
,
as
euer
was
borne
in
our
lande
:
of
such
vertue
,
that
he
woulde
begile
no
man
willingly
,
of
so
great
wisedome
,
that
he
woulde
report
no
tale
nor
triefle
rashly
:
of
such
grace
and
learning
,
that
he
was
well
able
to
dis●erne
a
false
fable
and
superstitious
illusion
,
from
a
true
and
diuine
reuelation
.
For
as
it
were
foly
and
mere
vanity
,
to
geue
credit
to
euery
spirite
,
so
to
condemne
a
spirite
,
or
reuelation
,
or
any
worke
of
Gods
finger
approued
by
the
Church
of
God
,
1.
Cor.
12.
in
which
there
hath
euer
bene
the
gifte
of
discerning
spirites
,
it
is
properly
a
sinne
against
the
holy
Ghost
.
And
because
euery
man
hath
not
that
gifte
,
as
I
woulde
not
counsell
any
man
,
ouer
lightely
to
geue
credit
to
euery
priuat
spirite
and
peculiar
vision
,
because
they
may
come
of
wicked
intentes
and
sinister
motions
,
so
I
thinke
it
were
good
,
in
feare
,
reuerence
and
humility
,
to
commit
the
discerning
of
such
thinges
,
to
the
spirite
and
iudgement
of
Gods
Church
.
With
the
belefe
of
euery
peculiar
mans
phantasie
,
we
are
not
charged
:
with
humble
submission
of
our
whole
life
and
belefe
,
to
the
Church
of
Christ
,
there
are
we
especially
charged
.
And
because
there
is
nothing
reported
either
in
the
workes
of
S.
Gregory
,
or
in
Bede
,
or
in
Damascen
,
or
in
any
other
the
like
,
concerning
the
paines
either
of
the
elect
or
the
damned
in
the
next
life
,
but
as
much
hath
bene
vttered
before
,
by
all
the
holy
and
learned
fathers
,
in
great
agony
of
minde
and
feare
of
the
saide
iudgement
,
we
may
be
the
more
bolde
to
thinke
the
best
,
or
rather
we
are
bounde
to
thinke
the
best
of
that
spirite
,
which
so
conformably
agreeth
with
the
doctrine
of
the
Church
,
and
faith
of
all
the
fathers
.
There
can
no
man
say
more
of
Purgatory
nor
more
plainely
,
Damascenus
vo●at
purgatorium
baptisma
ignis
.
then
S.
Ambrose
,
being
in
a
maner
a
frade
him selfe
,
of
wasting
away
in
that
horrible
torment
:
none
more
effectually
then
S.
Augustine
,
that
confesseth
there
is
no
earthely
paine
comparable
vnto
it
,
Lib.
4.
Cap.
10.
de
ortho
fid.
Ad
Amandum
epist.
1.
none
more
fearefully
then
Eusebius
Emissenus
,
who
termeth
it
skaulding
waues
of
fire
:
none
more
pithely
then
Paulinus
,
that
calleth
those
places
of
iudgements
,
Ardentes
tenebras
burning
darknesse
.
More
peculiarly
may
the
circumstances
and
condicion
of
that
state
by
God
be
reueled
,
but
the
trueth
thereof
can
not
be
more
plainely
declared
,
nor
better
proued
.
These
babes
feared
no
bugges
I
warraunt
you
:
neither
picked
they
Purgatory
out
of
Scipio
his
dreame
,
but
they
had
it
out
of
Gods
holy
worde
,
and
tradition
of
the
holy
Apostles
,
and
by
the
very
suggestion
of
the
spirite
of
trueth
.
All
which
if
it
can
not
moue
the
misbeleuer
,
and
stay
the
rashenesse
of
the
simple
deceiued
sort
,
it
shall
be
but
lost
labour
to
bring
in
any
more
,
for
the
confirmation
of
that
trueth
,
which
all
the
holy
doctours
haue
so
fully
both
proued
and
declared
to
my
hande
.
5
The
tales
that
you
tell
out
of
Gregory
and
Bede
,
may
be
hearde
as
they
are
tolde
,
and
beleeued
as
they
deserue
,
but
that
you
make
the
opinion
of
purgatory
such
an
article
of
faith
,
that
no
article
with
more
force
of
the
spirite
,
nor
with
more
graue
authority
was
set
forth
sence
the
beginning
of
Christian
religion
(
and
yet
neuer
taught
in
the
scripture
)
that
is
by
no
meanes
to
be
borne
with
all
.
If
Sathan
hath
labored
to
plante
that
error
,
which
is
most
blasphemous
against
Christ
,
and
occasion
of
most
licentious
wickednesse
in
all
them
that
professe
Christ
and
beleue
it
,
if
Sathan
(
I
saye
)
hath
bent
all
his
force
to
plante
such
an
error
,
by
which
his
kingdome
is
so
much
aduaunsed
,
no
wise
man
can
maruell
.
Of
like
leuen
it
is
that
you
affirme
.
That
neuer
nation
was
conuerted
to
the
fayth
but
it
had
purgatory
taught
by
worde
and
confirmed
by
miracle
.
O
impudent
affirmer
.
Of
so
many
nations
as
S.
Luke
recordeth
in
the
Actes
of
the
Apostles
to
haue
bene
conuerted
to
the
fayth
name
one
,
vnto
which
you
can
proue
that
purgatory
was
taught
eyther
by
worde
or
miracle
.
But
to
be
sure
,
you
name
all
euen
of
the
primitiue
Church
,
when
that
aboundant
floude
of
faith
was
spred
ouer
all
countries
.
But
when
the
proofe
commeth
,
you
leape
but
600.
yeares
from
Christ
,
to
Gregories
dialogues
,
from
which
time
I
will
not
deny
but
you
may
haue
great
store
of
such
stuffe
,
as
you
haue
miracles
now
in
Flaunders
of
the
honest
woman
of
the
olde
Baylye
in
London
,
and
such
like
.
6
But
nowe
for
vs
,
that
through
Gods
greate
mercy
be
Catholikes
,
let
vs
,
for
Christes
sake
,
so
vse
the
benefit
of
this
our
approued
faith
,
to
the
amendement
of
our
owne
liues
,
that
where
no
argument
will
serue
,
nor
authority
of
Scripture
or
doctour
can
conuerte
the
deceiued
,
yet
the
fructe
of
this
doctrine
shewed
by
good
life
and
vertuous
conuersation
,
may
by
Christes
mercy
moue
them
.
Let
the
priest
consider
that
this
heuy
iudgement
must
beginne
at
the
house
of
God
,
as
S.
Peter
affirmeth
,
and
so
doth
S.
Ambrose
proue
it
must
do
.
In
whome
,
Epist.
1.
cap.
4.
for
the
dignity
of
his
honorable
ministery
,
as
much
more
holynesse
is
requisite
,
Therefore
I
woulde
exhorte
earnestly
the
minister
of
God
,
that
in
geuing
penaunce
,
he
would
measure
the
medecine
by
the
maladie
:
aptly
discerning
the
limitation
of
the
punishment
,
by
the
quantity
of
the
faulte
:
not
vsing
like
lenity
in
closing
vp
of
euery
wounde
.
For
they
shall
not
be
blamelesse
surely
,
that
do
the
worke
of
Gods
iudgement
committed
to
their
discretion
,
negligently
:
nor
the
simple
soule
that
lookes
to
be
set
free
from
further
paine
,
can
,
by
the
acceptation
of
such
vn●quall
remedies
,
auoide
the
scourge
of
iudgement
prepared
:
except
he
him selfe
voluntaryly
receiue
(
as
I
woulde
wishe
all
men
shoulde
)
some
further
satisfaction
,
by
the
fructes
of
penaunce
:
that
of
his
owne
accorde
he
may
helpe
the
enioyned
penalty
,
and
so
by
Gods
grace
turne
away
the
great
greefe
to
come
.
Excellently
well
,
Epist.
2.
and
to
our
purpose
saide
S.
Cyprian
in
the
fourth
booke
of
his
epistles
,
talking
of
such
offenders
as
were
not
charged
with
penaunce
sufficiently
,
or
otherwise
negligently
fulfilled
the
same
,
by
these
wordes
.
We
shall
not
herein
any
thing
be
preiudiciall
to
Gods
iudgement
that
is
to
come
,
that
he
may
not
allow
and
ratifie
our
sentence
,
if
he
finde
the
perfect
penaunce
of
the
party
so
require
.
But
if
the
offender
haue
deluded
vs
by
fayned
accomplishing
of
his
penaunce
,
then
God
who
will
not
be
deluded
because
he
beholdeth
the
hearte
of
man
,
shall
geue
iudgement
of
such
thinges
as
were
hidde
from
vs
.
And
so
our
Lorde
will
amende
the
sentence
of
his
seruauntes
.
Where
this
doctour
seemeth
to
allude
to
the
accustomed
name
of
Purgatory
,
which
S.
Augustine
and
other
do
often
call
the
amending
fire
.
Though
it
may
well
be
,
that
he
here
calleth
the
contrary
sentence
of
iudgement
to
eternall
damnation
vpon
the
impenitent
sinner
,
whome
the
priest
,
because
he
coulde
not
discerne
the
fayned
hypocrasy
of
his
externall
dealing
,
from
the
inward
sorow
of
hearte
,
pronounced
to
be
absolued
of
his
sinnes
,
it
may
stande
(
I
say
)
that
he
termeth
that
contrary
sentence
of
God
,
the
correction
or
the
amendement
of
the
priestes
iudgement
.
How
so
euer
that
be
,
it
is
a
worke
of
singular
grace
and
discretion
,
so
to
deale
with
the
spirituall
patient
,
that
he
haue
no
nede
of
the
amending
fire
.
6
Here
is
an
exhortation
vnto
Papistes
,
first
to
the
priestes
that
they
will
shew
the
fructe
of
this
doctrine
in
their
conuersation
.
For
my
parte
,
●
am
perswaded
if
feare
of
eternall
torments
in
Hell
,
that
God
threatneth
by
his
scriptures
,
will
not
terrify
them
,
the
fayned
paines
of
purgatory
which
they
can
by
their
owne
Masses
and
other
like
merits
auoide
,
will
not
restraine
them
.
The
laye
men
are
exhorted
to
submitte
them selues
to
the
priestes
,
who
haue
such
an
ample
commission
,
that
they
may
both
pardon
and
punish
sinne
,
euen
as
Christ
him selfe
did
vpon
earth
.
But
what
auayleth
this
submission
?
when
the
ignorant
or
negligent
priest
,
that
weigheth
not
the
penaunce
,
in
euen
ballance
with
the
offence
,
doth
not
by
his
absolution
or
pardonning
take
awaye
one
houres
torments
of
purgatory
as
both
M.
Allen
him selfe
in
effect
confesseth
,
and
the
Maister
of
the
sentence
also
teacheth
:
vnto
whome
M.
Allen
hath
bene
so
good
a
scholler
,
that
he
hath
borowed
of
him
not
onely
his
iudgement
,
but
in
diuerse
places
his
very
wordes
also
he
hath
translated
.
Of
the
nature
and
condicion
of
Purgatory
fire
:
the
difference
of
their
state
that
be
in
it
,
from
the
damned
in
Hell
:
with
the
conclusion
of
this
booke
.
CAP.
XIII
.
1
IF
any
curious
heade
list
of
me
demaunde
,
where
or
in
what
parte
of
the
worlde
this
place
of
punishment
is
,
or
what
nature
that
fire
is
of
,
that
worketh
by
such
vehement
force
vppon
a
spirituall
substance
:
I
will
not
by
longe
declaration
thereof
,
feede
his
curiosity
:
because
he
may
haue
both
the
example
and
the
like
doubt
of
Hell
it selfe
,
and
many
other
workes
of
God
moe
.
The
learned
may
see
that
question
at
large
debated
in
the
bookes
of
the
City
of
God
,
and
in
the
literall
exposition
vpon
the
Genesis
.
Lib.
20.
And
yet
after
all
searche
that
man
can
make
,
this
must
be
the
conclusion
,
with
the
author
of
those
bookes
:
Quomodo
intelligenda
sit
illa
flamma
inferni
,
ille
sinus
Abrahae
,
Libro
.
●
.
cap.
5.
illa
lingua
diuitis
,
illa
sitis
tormenti
,
illa
stilla
refrigerij
,
vix
fortasse
a
mansuetè
quaerentibus
,
à
contentiose
autem
certantibus
nunquam
inuenitur
:
melius
est
dubitare
de
occultis
,
quam
litigare
de
incertis
.
I
am
sure
(
sayth
S.
Augustine
)
the
Riche
man
was
in
wonderfull
feruent
paine
,
and
the
Lazare
in
the
rest
of
a
pleasaunt
abiding
,
but
how
or
of
what
nature
that
Hell
flame
and
fire
is
to
be
taken
,
or
Abraham
his
bosom
,
or
the
glottens
tongue
,
or
the
intollerable
thurst
in
that
torment
,
or
the
drop
to
quenche
his
heat
.
All
these
doubtes
can
scarsely
be
dissolued
and
satisfied
,
to
the
contentation
of
him
that
with
humility
maketh
serche
thereof
.
But
to
contentious
and
curious
ianglers
,
they
shall
neuer
be
knowen
.
Therefore
better
it
is
to
be
in
doubt
of
these
secrets
,
then
to
stand
in
contentious
reasoning
of
thinges
vncertaine
.
So
must
we
thinke
also
of
Purgatory
:
that
the
paine
thereof
,
of
what
condicion
so
euer
it
be
,
or
where
so
euer
the
ordinaunce
of
God
hath
placed
it
,
is
wonderfull
horrible
.
And
by
force
of
operation
,
representeth
the
nature
of
our
fire
:
and
both
by
scriptures
and
doctors
,
is
most
termed
by
the
name
of
fire
,
as
Hell
torment
is
.
It
worketh
so
vpon
the
soule
of
man
,
as
the
other
did
vpon
the
riche
mans
soule
,
and
all
other
that
be
already
in
Hell
,
before
the
receyuing
of
their
bodies
into
the
same
misery
,
at
the
generall
day
of
Iudgement
.
And
the
sensible
griefe
may
be
as
great
of
certaine
,
as
in
the
other
place
of
euerlasting
damnation
,
as
Cyrillus
in
vita
Hieronymi
doth
declare
.
CAP.
XIII
.
1
THis
is
a
very
needelesse
discourse
,
vnlesse
it
were
to
make
vp
a
browen
doosen
of
chapters
,
to
enquire
of
the
nature
or
condition
of
purgatory
fire
&c.
and
then
to
be
able
to
determine
nothing
of
it
.
If
we
shall
geue
credit
to
those
visions
,
reuelations
,
and
apparitions
,
which
M.
Allen
defended
so
pithily
in
the
last
Chapter
before
,
there
is
no
man
knoweth
his
owne
house
,
better
than
we
may
know
euery
corner
of
purgatory
,
the
place
,
the
length
,
the
bredth
,
the
depth
,
the
fire
,
the
water
,
the
burning
,
the
scalding
,
the
broyling
,
the
frying
,
the
whipping
,
the
hanging
,
&c.
At
the
least
wise
,
if
M.
Allen
would
haue
taken
so
much
foolish
paynes
,
as
to
haue
translated
out
of
that
worshipfull
author
which
he
citeth
,
that
which
he
hath
written
of
the
qualitie
and
condition
of
the
paynes
of
purgatory
,
he
migh●
haue
enlarged
this
chapter
by
two
or
three
leaues
.
That
beastly
asse
and
shamelesse
counterfector
,
that
calleth
him selfe
Cyrillus
(
in
the
deuills
name
)
Bishop
of
Ierusalem
,
writing
to
such
an
Augustine
as
he
was
a
Cyrill
,
of
the
miracles
of
S.
Ieronym
,
maketh
a
large
discourse
of
the
paynes
of
hell
and
purgatory
,
as
he
learned
of
Eusebius
and
of
3.
deade
men
whom
Ieronym
caused
to
be
restored
to
life
after
he
had
shewed
them
the
paynes
of
purgatory
and
hell
,
and
this
to
confute
the
errour
of
them
that
denyed
purgatory
,
I
would
maruell
surely
whether
impudency
in
him
that
inuented
that
fable
,
and
set
it
out
vnder
the
name
of
Cyrillus
were
greater
then
in
M.
Allen
that
allegeth
his
name
&
authoritie
as
antique
&
authentical
,
sauing
that
,
that
counterfecter
played
the
foole
in
the
night
,
but
Allen
bringeth
him
forth
in
the
brode
daye
light
.
2
But
this
is
the
greate
misery
,
and
the
difference
:
The
diuersity
of
the
d●mneds
case
,
and
of
such
as
be
temporally
punished
in
purgatory
.
that
such
as
be
in
the
iudgement
of
Hell
paines
,
haue
no
hope
of
mercy
,
no
passage
from
their
infinite
woe
,
no
ende
of
torment
,
no
release
of
paine
,
no
expectation
of
saluation
,
no
comforte
by
Christ
:
but
endlesse
desperation
,
hatered
of
vertue
,
wearinesse
of
their
creation
:
sorowe
of
their
owne
being
and
persons
:
and
,
which
is
most
vntollerable
,
perpetual
blasphemy
,
&
grisely
cursing
of
Gods
holy
name
.
The
other
being
vnder
their
mercifull
fathers
chastisement
in
purgatory
,
suffer
great
paine
,
but
in
quiet
peace
of
conscience
,
in
assured
expectation
and
warraunt
of
their
saluation
,
in
loue
of
Gods
iustice
and
iudgement
,
euen
towardes
them
selues
,
in
the
vnity
of
the
spirite
of
God
,
bearing
testimony
of
them
,
that
they
be
the
children
of
the
houshoulde
,
in
perpetuall
experience
of
mercy
and
grace
,
in
daily
hope
of
release
,
in
perfect
loue
with
out
all
sinne
or
daunger
of
sinning
,
in
gladde
conceiuing
the
benefit
of
their
redemption
for
the
remission
of
their
offenses
past
,
and
in
worship
and
confession
of
Gods
holy
name
,
then
and
after
for
euer
more
.
And
this
is
the
company
of
the
inferiour
partes
,
which
boweth
their
knee
,
and
reuerenceth
the
name
of
Iesus
,
(
as
the
Apostle
saith
)
when
the
other
which
be
in
the
deepe
hell
(
the
Prophet
bearing
witnesse
)
can
not
prayse
nor
confesse
his
blessed
name
,
Philip.
2.
which
they
both
detest
&
blaspheme
,
to
their
vnspeakable
paine
.
There
hath
euer
bene
,
sence
the
death
of
the
first
vertuous
man
till
this
houre
,
and
so
shall
be
till
the
day
of
latter
iudgement
,
a
company
of
elect
and
chosen
people
,
that
do
honour
God
in
the
loughers
partes
:
as
till
Christes
descending
to
Hell
,
the
fathers
resting
place
in
generall
,
and
some
that
suffered
for
sinne
further
paine
beside
.
And
after
,
continually
as
before
,
the
place
of
Purgatory
,
to
endure
for
the
punishment
of
certaine
,
till
the
latter
day
,
when
all
the
elect
shall
reigne
without
griefe
or
peine
,
with
Christ
for
euer
more
.
Vide
Greg.
4.
dialo
.
20.
&
Isiodo
.
de
ordi
.
creat
.
And
although
,
the
place
of
this
torment
,
and
the
nature
therof
,
be
not
certainely
determined
,
nor
knowen
to
any
,
but
such
as
God
of
his
wisedome
list
reuele
it
vnto
,
yet
it
is
with
great
probability
and
likelihood
,
thought
of
such
learned
men
as
deserue
singular
credit
,
that
it
is
in
the
lower
roumes
,
as
sinus
Abrahae
,
may
appeare
by
scripture
to
haue
bene
,
and
separated
from
hell
as
it
was
:
because
all
places
of
punishment
after
this
life
,
be
called
of
holy
writers
,
conformably
to
scripture
,
Inferna
.
But
with
curious
searche
of
these
thinges
,
as
we
be
not
charged
,
so
to
beleue
that
iustice
is
there
done
vpon
sinners
,
by
much
sorow
and
torment
of
their
soules
,
by
the
authority
of
Gods
worde
and
Church
,
we
are
of
necessity
induced
.
The
care
and
consideration
whereof
,
if
it
take
deepe
impression
in
our
mindes
,
I
am
sure
it
shall
worke
exceding
greate
chaunge
in
our
whole
life
and
maners
.
2
Here
we
are
taught
what
the
difference
is
betwene
the
paynes
of
hell
and
purgatory
.
This
difference
is
not
in
quality
nor
quantity
,
but
in
respect
of
continuance
,
and
of
the
persons
.
The
one
is
eternall
,
the
other
temporall
,
they
that
are
in
one
,
are
desperate
and
impatient
,
the
other
in
hope
and
patience
without
sinne
or
daunger
of
sinning
.
Surely
if
those
tales
were
true
,
that
are
told
of
them
that
are
in
purgatory
,
there
appeared
in
some
but
smal
patience
.
One
that
was
promised
by
an
Angell
that
he
should
tarry
but
3.
dayes
in
purgatory
,
after
he
had
bene
there
but
one
day
,
told
the
Angell
to
his
face
,
that
he
was
no
Angell
but
a
deceiuer
,
affirming
that
he
had
bene
there
many
yeares
.
A
monke
that
dyed
without
absolution
in
the
absence
of
the
Abbot
,
after
his
death
was
absolued
,
and
enioyned
for
penance
to
tarry
in
purgatory
vntill
his
body
were
buried
,
whereat
he
cryed
so
horribly
,
that
his
voyce
was
heard
all
ouer
the
abbey
,
saying
,
O
vnmercifull
man
,
hast
thou
commaunded
me
to
tarry
so
long
in
purgatory
?
A
Bishop
suspended
a
priest
for
saying
euery
day
masse
of
requiem
,
but
as
the
same
Prelate
went
ouer
a
churchyard
,
the
dead
arose
euery
man
with
such
tooles
as
they
occupied
in
their
life
,
threatning
him
,
that
he
should
dye
for
it
,
he
did
not
restore
them
their
soule
priest
.
Againe
one
that
promised
his
brother
to
say
masse
for
him
immediatly
after
his
death
,
made
hast
to
performe
his
promise
,
as
soone
as
the
breath
was
out
of
his
body
:
but
when
masse
was
done
his
brother
appeared
to
him
saying
,
O
vnfaithfull
brother
,
thou
hast
well
deserued
the
curse
of
God
for
me
,
thou
hast
let
me
lye
in
torments
these
20
yeares
,
and
neither
thou
nor
any
of
my
brethren
would
vouchsafe
to
say
one
masse
for
me
.
If
these
and
such
like
narrations
,
of
which
the
popish
homilies
and
other
writings
are
crammed
full
,
were
true
reuelations
,
there
were
small
patience
,
mekenes
,
or
loue
,
in
some
of
the
purgatory
penitentionaries
.
Yet
M.
Allen
sayth
:
these
are
the
inferior
partes
,
which
boweth
their
knee
and
reuerenceth
the
name
of
Iesus
,
as
the
Apostle
sayth
Philip.
2.
For
those
that
be
in
the
deepe
hell
,
can
not
prayse
nor
confesse
his
blessed
name
as
the
Prophet
sayth
:
Although
that
which
Dauid
sayth
,
be
true
of
the
damned
spirites
,
yet
he
speaketh
generally
of
all
them
that
are
deade
,
which
can
not
prayse
God
in
his
Church
as
they
doe
that
are
aliue
.
But
S.
Paule
to
the
Philip
.
speaketh
not
of
any
willing
obedience
,
or
ioyfull
confession
of
them
that
be
in
hell
,
but
of
that
which
is
due
to
the
maiestye
of
Christ
,
and
enforced
euen
from
his
enemies
.
For
if
none
should
bow
to
Christ
but
they
that
honour
him
willingly
,
and
praise
his
holy
name
cherefully
,
this
text
should
not
be
verified
of
so
many
1000.
Turkes
,
Iewes
and
Infidels
,
that
now
blaspheme
his
holy
name
,
but
in
the
day
of
iudgement
,
vnto
which
time
the
perfect
accomplishment
of
this
prophecy
is
referred
,
they
with
all
the
deuills
in
hell
,
shal
be
brought
on
their
knees
and
acknowledge
that
Iesus
is
the
Lord
to
the
glory
of
God
and
their
eternal
confusion
.
And
euen
now
already
S.
Iames
teacheth
that
the
deuils
doe
tremble
.
But
if
onely
the
soules
in
purgatory
were
ment
by
them
that
are
vnder
the
earth
,
at
the
last
day
when
Christ
shall
haue
his
chiefe
glory
,
and
purgatory
as
the
Papistes
confesse
,
shall
be
abolished
,
then
there
should
be
none
in
the
infernall
partes
,
that
should
bow
vnto
Iesus
and
acknowledge
his
glorious
maiestie
according
to
the
prophecy
of
Esay
which
S.
Paule
expoundeth
of
the
last
iudgement
.
Rom.
14.
And
therefore
although
M.
Allens
affirmation
of
godly
men
to
haue
bene
in
the
lower
partes
from
the
beginning
of
the
world
vnto
the
end
of
the
same
,
were
true
,
as
it
is
most
false
,
yet
it
would
not
aunswere
the
verity
of
the
prophecy
,
when
at
that
time
there
shoulde
be
none
,
in
which
time
the
prophecy
should
chiefly
be
fulfilled
,
but
of
what
forehead
,
or
mouth
doth
this
procede
?
that
he
affirmeth
that
Abrahams
bosome
may
appeare
by
Scripture
to
haue
bene
in
the
lower
roomes
,
though
separate
from
hell
His
reason
seemeth
to
be
,
because
all
places
of
punishment
after
this
life
be
in
Scripture
called
Inferna
,
that
is
,
hell
or
the
lowest
places
.
The
Scripture
teacheth
that
Abrahams
bosome
was
a
place
of
comfort
,
separate
from
hel
,
not
with
a
small
border
,
like
the
popish
limbus
,
but
with
an
infinite
distance
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
from
whence
the
rich
glutton
looking
vp
saw
Lazarus
a
farre
of
in
blessed
estate
,
when
he
him selfe
was
in
torments
.
But
hereof
I
haue
spoken
sufficiently
before
.
3
Therefore
I
shall
desire
all
Catholike
readers
,
as
they
beleue
this
graue
sentence
of
God
to
come
,
and
feare
the
rodde
of
our
fathers
correction
,
that
they
preuent
the
same
,
by
lowly
submitting
them selues
vnto
the
chastisement
of
our
kinde
mother
the
Church
.
Who
with
teares
in
this
her
contempt
,
yet
besecheth
the
children
of
hir
owne
how
shoulde
,
that
they
woulde
rather
willingly
submit
them selues
to
her
meeke
wande
in
this
life
,
them
against
their
willes
to
the
heuy
scourge
of
their
angry
and
iustly
moued
father
,
in
the
worlde
to
come
.
The
penaunce
which
her
ministers
do
charge
vs
with
all
,
is
of
it selfe
not
greate
,
yet
accepted
with
humility
and
competent
dolour
of
hearte
in
this
time
of
grace
,
it
may
for
the
most
parte
,
if
it
any
thing
be
aunswerable
to
the
faultes
,
or
holpen
by
our
owne
zele
,
either
wholy
discharge
vs
,
or
much
ease
&
abbridge
the
paine
to
come
.
Let
vs
not
sticke
to
adde
vnto
the
prescribed
paine
by
the
priest
our
pastour
,
some
such
fructes
of
repentaunce
,
as
may
more
and
more
wash
vs
from
our
sinnes
:
let
vs
make
frendes
of
wicked
Mammon
:
Let
vs
redeme
our
sinnes
,
Luke
.
11.
Dan.
4.
by
almes
and
mercy
towardes
the
poore
:
Let
vs
iudge
our selues
with
earnest
fasting
,
aboundaunce
of
vnfained
teares
,
often
watching
and
continuall
praying
,
&
then
doubtlesse
we
shall
not
be
iudged
of
our
Lorde
.
Let
vs
detest
this
abominable
flattering
security
,
which
this
sinnefull
schole
so
earnestly
exhorteth
vs
vnto
:
It
is
the
deuill
no
doubt
,
that
woulde
haue
man
passe
his
time
in
pleasure
,
that
he
may
be
reserued
to
his
euerlasting
paine
.
A
small
remedy
by
mans
freedome
,
in
Gods
grace
here
willingly
accepted
,
may
cleere
acquitte
vs
of
great
griefe
to
come
.
Loue
alone
,
and
earnest
zele
of
Gods
house
,
in
this
multitude
of
forsakers
,
I
dare
say
shall
couer
a
numbre
of
sinnes
:
and
that
which
by
nature
is
but
duety
,
in
this
time
of
temptation
I
take
it
to
be
greate
merit
.
Let
vs
be
circumspect
therefore
,
and
worke
whiles
the
day
is
here
,
for
in
the
night
of
the
next
worlde
,
sinners
can
not
helpe
them selues
,
nor
worke
one
moment
towards
their
owne
deliuery
or
release
.
3
Once
againe
he
desireth
Catholikes
not
to
doubt
of
this
doctrine
,
but
to
preuent
the
paine
appointed
by
their
angry
father
,
with
patient
receiuing
the
chastisment
of
their
kinde
mother
,
whose
meke
wande
in
this
life
,
they
were
better
to
susteine
,
then
the
heauy
scourge
of
their
iustely
moued
father
after
this
life
.
In
this
proper
antithesis
,
the
kindnesse
of
the
mother
,
is
preferred
before
the
anger
of
the
father
:
yea
the
mercy
of
the
mother
,
is
commended
aboue
the
iustice
of
the
father
.
It
appereth
by
this
,
that
the
Papistes
vnderstand
not
what
they
say
,
when
they
call
God
father
,
who
taketh
vnto
him
that
name
,
to
declare
his
mercy
towarde
vs
and
not
his
iustice
,
his
loue
and
not
his
wrath
,
to
rewarde
vs
,
and
not
to
punish
vs
,
who
though
he
chastise
his
children
for
a
moment
,
yet
doth
he
,
not
exact
paines
according
to
the
measure
of
his
iustice
.
As
for
that
Prosopopaeia
of
the
mother
,
opposing
her
to
the
father
,
in
worde
is
more
rethoricall
,
then
Christian
in
deede
,
and
because
it
is
vnfitte
for
the
matter
,
it
is
more
of
garrulity
then
of
eloquence
.
The
rest
of
the
exhortations
are
such
as
we
haue
hearde
before
,
to
accept
penaunce
humbly
,
to
adde
to
the
penaunce
zeleously
,
to
merite
while
time
serueth
diligently
,
&c.
4
And
for
the
other
sorte
which
haue
bene
deceiued
by
the
Maremaides
song
,
I
shall
humbly
in
our
Sauiours
blessed
bloude
beseeke
them
,
to
consider
with
zele
and
indifferency
what
hath
bene
saide
,
and
whereon
it
standeth
.
And
if
God
him selfe
hath
in
all
ages
chastised
his
best
beloued
people
and
dearest
children
,
both
here
and
in
the
next
life
,
if
the
Church
hath
practised
discipline
,
by
his
authority
,
vpon
all
obedient
persons
,
if
all
vertuous
haue
charged
them selues
with
paine
,
if
all
learned
fathers
haue
both
preached
and
done
penaunce
,
for
the
auoiding
of
paines
hereafter
prepared
,
if
the
worde
of
God
expressely
make
for
this
,
if
all
learned
men
with
out
exception
beleued
it
and
feared
it
,
if
it
agree
with
good
reason
,
if
it
setforth
Gods
iustice
,
if
it
duely
aunswere
to
the
hatered
of
sinne
,
if
it
raise
the
feare
of
God
in
mans
hearte
,
if
it
be
the
bane
of
prowde
presumption
,
if
it
be
the
mother
of
meekenesse
,
of
obedience
,
of
deuotion
,
and
of
all
good
Christian
condicions
,
let
it
for
Gods
loue
,
I
pray
thee
once
againe
,
take
place
in
thy
harte
,
and
driue
out
that
rest
and
quietnesse
of
sinne
,
which
these
delicate
doctors
,
for
thy
present
pleasure
,
vnder
the
colour
of
some
honest
name
,
haue
deceitfully
induced
thee
vnto
.
4
The
conclusion
hath
an
exhortation
to
those
whome
he
termeth
deceiued
with
the
Maremaides
songe
,
to
consider
the
weight
of
his
arguments
,
whereof
he
maketh
a
short
recapitulation
.
First
if
God
haue
punished
his
dearest
children
,
not
onely
in
this
life
,
but
also
after
this
life
,
then
let
purgatory
haue
place
againe
:
we
are
content
,
but
vntill
it
may
be
proued
out
of
the
worde
of
God
,
that
he
hath
punished
his
children
after
this
life
,
we
are
not
bounde
by
this
argument
.
Secondly
if
the
discipline
of
the
Church
,
the
exercise
of
the
godly
,
the
doctrine
of
all
learned
fathers
that
haue
preached
or
done
penaunce
,
hath
bene
for
the
auoiding
of
purgatory
,
then
receiue
purgatory
againe
.
But
if
the
ende
of
godly
discipline
,
be
either
to
heale
the
curable
by
repentaunce
in
this
life
,
or
to
separat
the
vncurable
from
infecting
the
sounde
,
if
the
fructes
of
repentaunce
and
good
workes
of
the
godly
are
to
be
referred
,
to
the
testifying
of
their
repentaunce
,
and
their
faith
,
and
to
the
glorifying
of
God
,
if
the
doctrine
of
all
the
godly
,
that
haue
preached
and
done
penaunce
according
to
the
worde
of
God
,
haue
bene
to
the
same
endes
,
we
may
not
yet
geue
place
to
admit
purgatory
.
Thirdly
if
the
word
of
God
make
expressely
for
purgatory
,
we
would
not
for
our
liues
deny
it
,
nor
doubt
of
it
,
but
if
the
word
of
God
doe
neither
expressely
nor
by
any
probable
collection
allow
,
but
manifestly
condemne
it
,
as
blasphemous
against
the
passion
of
Christ
:
then
must
we
still
not
onely
exclude
it
from
our
beliefe
,
but
also
abhorre
it
from
our
heart
.
Forthly
if
all
learned
men
without
exception
,
beleued
and
feared
purgatory
,
we
will
also
beleue
it
and
feare
it
,
but
vntill
that
may
be
proued
,
or
that
any
godly
learned
euer
knew
of
it
for
200.
yeares
after
Christ
,
we
must
craue
pardon
of
M.
Allen
at
the
least
wise
to
suspend
our
iudgement
.
Fifthly
if
it
agree
with
good
reason
,
which
agreeth
with
the
word
of
God
,
it
were
reason
we
should
receiue
it
,
but
we
accompt
no
reason
good
that
is
not
consonant
to
the
truth
,
and
therefore
if
it
can
not
be
wonne
by
Scripture
,
we
wil
not
yeld
for
any
reason
.
Six●ly
if
it
set
forth
the
iustice
of
God
to
aunswere
the
hatred
of
sinne
as
God
hath
appoynted
,
we
refuse
it
not
,
but
if
it
be
blasphemous
both
against
the
righteousnes
of
God
and
satisfaction
for
our
sinnes
aunswered
in
the
sufferings
of
Christ
,
and
against
his
vnspeakeable
mercies
,
in
prouiding
such
a
wonderful
meane
of
so
perfect
redemption
,
we
defie
it
and
the
maintainers
of
it
.
Seuenthly
,
if
it
rayse
the
feare
of
God
in
mans
heart
,
such
as
God
alloweth
,
we
must
needes
accept
it
,
but
if
it
rayse
none
but
a
slauish
and
that
a
vayne
feare
of
torment
,
and
diminisheth
the
loue
of
Gods
goodnes
and
mercy
,
&
excludeth
the
peace
of
conscience
,
there
is
no
remedy
but
we
must
still
reiect
it
.
If
it
be
the
bane
of
proud
presumption
,
we
haue
cause
to
thinke
well
of
it
:
but
if
it
be
the
prouocation
of
deuilish
presumption
,
to
ascribe
more
to
our
merits
then
to
the
mercy
of
God
,
we
acknowledge
that
it
procedeth
from
the
prince
of
pride
and
presumption
against
God
.
If
it
were
the
mother
of
meekenes
,
obedience
,
deuotion
and
of
all
Christian
conditions
,
we
were
to
blame
if
we
would
not
entertaine
it
.
But
if
it
be
the
father
of
fables
and
false
worship
of
God
,
the
instrument
of
infidelitie
,
and
sleepe
of
securitie
,
which
are
sworne
enemies
of
all
Christian
religion
,
we
leaue
it
to
Papistes
,
deluded
with
the
errours
of
Antichrist
,
and
nothing
conuenient
for
the
disciples
and
members
of
Christ
,
whose
payne
is
their
purgatory
,
whose
suffering
is
their
satisfaction
,
whose
merittes
are
their
rewarde
,
which
are
vessels
of
Gods
mercy
ordeyned
to
the
praise
of
his
glory
.
5
Aske
once
of
thyne
owne
maisters
:
&
if
they
be
able
to
answere
to
any
parte
of
this
which
I
haue
proued
,
but
by
vnseemely
wrasting
of
the
Scripture
,
shamefull
deniall
of
the
doctours
,
or
deceitfull
colouring
of
nothing
,
in
vayne
words
,
without
ground
,
matter
or
meaning
,
thou
maist
better
beleue
them
,
and
miscredit
me
.
But
if
thou
finde
they
shall
neuer
be
able
to
satisfie
a
reasonable
man
in
this
case
,
then
cast
not
thy self
away
willingly
with
them
:
but
betime
turne
home
to
vs
againe
.
I
my selfe
seeke
no
further
credit
at
thy
handes
,
but
as
a
reporter
of
the
antiquity
:
But
the
Scripture
requireth
thy
obedience
,
the
Church
which
can
not
be
deceiued
clameth
thy
consent
,
all
the
olde
fathers
would
haue
thee
ioyne
with
them
in
their
constant
beliefe
.
If
thou
did
once
feele
what
grace
and
giftes
were
,
In
populo
graui
&
Ecclesia
magna
,
in
the
graue
people
and
great
Church
,
(
as
the
prophet
termeth
Gods
house
)
or
could
conceiue
the
comfort
that
we
poore
wretchies
receiue
daily
,
by
discipline
and
perfect
remission
of
our
sinnes
,
which
can
no
where
but
in
this
house
be
profitably
healed
,
thou
wouldest
forsake
I
am
sure
,
al
worldly
welth
&
wantons
abrode
,
to
ioyne
with
our
Church
againe
.
And
that
the
name
of
the
Church
deceiue
thee
not
:
this
is
the
true
Church
(
sayth
Lactantius
)
In
qua
est
religio
,
Lib.
4.
Cap.
30.
de
sap.
confessio
,
&
poenitentia
,
quae
peccata
&
vulncra
,
quibus
est
subiecta
imbecillitas
carnis
,
salubriter
curat
.
In
which
,
deuotion
,
confession
,
and
penaunce
,
whereby
the
woundes
of
mans
frailty
are
profitably
cured
,
be
found
.
5
Aske
your
owne
conscience
M.
Allen
whether
you
haue
not
miserably
wrested
the
Scriptures
your selfe
.
And
lette
all
reasonable
men
aunswere
whether
such
textes
of
Scriptures
as
you
haue
wrested
out
of
the
true
sense
,
I
haue
not
wrested
out
of
your
handes
.
And
that
not
by
shamefull
denial
of
the
Doctors
,
but
euen
by
the
testimony
&
exposition
of
the
doctors
them selues
,
with
force
of
matter
,
rather
,
then
flow
of
wordes
,
with
plaine
meaning
rather
then
with
deceitfull
dealing
.
And
whereas
you
boast
your selfe
to
be
a
reporter
of
antiquity
,
you
haue
shewed
your selfe
to
be
a
fauorer
of
forgery
and
a
corrupter
of
antiquity
.
As
for
the
gracious
giftes
,
and
conceit
of
comfort
that
you
bragge
of
in
your
counterfeit
Church
of
hypocrites
and
sclaunderous
Synagoges
of
Satan
,
how
so
euer
you
paynt
it
out
,
with
glorious
termes
,
we
geue
most
humble
&
harty
thanks
to
the
infinite
goodnes
of
God
,
which
hath
geuen
his
holy
spirite
into
our
hearts
,
with
perfect
assurance
of
his
fauour
euerlasting
,
and
hath
so
furnished
his
seruaunts
with
such
giftes
as
he
hath
thought
sufficient
for
the
setting
forth
of
his
praise
in
his
Church
vpon
earth
,
that
we
neede
not
desire
any
other
giftes
or
comfort
out
of
his
family
,
but
onely
the
continuance
and
increase
of
the
same
,
which
we
haue
already
in
his
owne
house
,
vntill
we
shall
be
translated
from
this
mortall
and
corruptible
state
,
to
the
eternall
and
incorruptible
glory
,
which
is
laid
vp
in
heauen
,
for
all
them
that
wait
for
the
appearing
of
the
glorious
God
our
Lord
and
Sauiour
Iesus
Christ
,
to
whom
be
all
honour
and
dominion
both
now
and
euermore
.
Amen
.
THE
ENDE
OF
THE
FIRST
BOOKE
.
THE
SECOND
BOOKE
INTREATING
OF
THE
PRAIERS
,
and
other
ordinary
reliefe
,
that
the
Church
of
Christ
procureth
for
the
soules
departed
.
THE
PREFACE
OF
THIS
BOOKE
,
wherein
the
matter
of
the
treatise
,
and
the
ordre
of
the
Authors
preceading
,
be
briefely
opened
.
1
WE
haue
now
taried
very
longe
,
in
the
consideration
of
Gods
iustice
&
mighty
scourge
,
not
onely
for
the
euerlasting
outcastes
,
but
also
for
the
exacte
triall
of
the
chosen
childrens
wayes
.
The
beholding
whereof
,
must
needes
ingender
some
sorow
and
sadnesse
of
minde
:
and
with
all
,
as
it
commonly
happeth
in
our
frailety
,
a
certaine
bitter
tediousnesse
both
in
the
writer
,
and
the
reader
:
though
for
my
parte
,
2.
Cor.
7.
I
will
say
with
S.
Paule
,
that
it
greeueth
me
neuer
a
whit
,
that
I
haue
in
my
talke
geuen
you
occasion
of
sadnesse
:
being
assured
,
that
this
present
greefe
,
may
worke
perfect
penaunce
to
vndoubted
saluation
,
But
the
wearinesse
of
that
rough
part
,
which
might
both
by
the
weight
of
the
matter
,
and
also
by
my
rude
handeling
,
quickely
arise
to
the
studious
reader
,
I
shall
in
this
booke
wholy
wipe
away
:
not
by
art
or
pleasant
fall
of
words
,
which
in
plaine
dealing
is
not
much
requisite
,
but
by
the
singular
comfort
of
our
cause
.
In
the
continuall
course
whereof
,
we
shall
ioy
more
and
more
at
the
beholding
of
Gods
passing
mercy
in
remission
of
sinnes
,
and
mitigatio●●f
the
paines
,
which
iustice
enioyned
.
For
now
we
must
talke
,
how
the
fiery
sword
of
Gods
ire
may
be
turned
from
his
people
:
firy
sworde
,
but
yet
knowen
withall
,
to
be
a
tourning
sworde
,
that
is
gladius
versatilis
,
Rupert
.
in
3.
cap.
Genes.
it
shall
geue
great
cause
of
comfort
againe
.
O
sapientes
(
sayth
deuoute
Dasmacene
)
ad
vos
loquor
,
scrutamini
&
erudimini
,
quia
plurimus
est
timor
Dei
domini
omnium
,
sed
multò
amplior
bonitas
,
A
comparison
of
the
mercy
and
iudgement
of
God
,
towardes
the
soules
in
Purgatory
,
&
that
mercy
is
more
.
but
his
goodnesse
farre
ouerreacheth
it
:
His
threatning
exceding
fe●refull
,
but
his
clemency
vncomparable
:
the
prepared
punishments
doubtlesse
horrible
,
but
the
bottomlesse
●ea
of
his
mercies
is
vnspeakable
,
so
saide
he
.
Therefore
if
our
sinnes
forgeuen
were
neuer
so
greuous
,
or
our
vicious
life
so
farre
wasted
in
idle
welth
,
that
space
of
fructefull
penaunce
,
and
opportunity
of
well
working
,
by
the
nightes
approching
and
our
Lordes
sodden
calling
,
be
taken
away
,
(
in
which
longe
differring
of
our
amendement
,
heuy
and
sore
execution
must
needes
for
iustice
sake
be
done
)
yet
let
vs
not
mistrust
,
but
God
measureth
his
iudgement
with
clemency
,
and
hath
ordeined
meanes
to
procure
mercy
,
and
mitigate
that
sentence
,
euen
in
the
middest
of
that
firy
doungion
:
that
the
vessels
of
grace
and
the
redemed
flocke
,
may
worthely
sing
both
mercy
&
iudgement
to
our
gracious
God
,
who
in
his
angre
forgetteth
not
to
haue
compassion
,
neither
withdraweth
his
pity
in
the
middest
of
his
ire
.
Psal.
76.
For
this
imprisonment
endureth
no
longer
then
our
debtes
be
paide
,
this
fire
wasteth
no
further
,
then
it
findeth
matter
to
consume
,
this
dis●riet
&
wise
flame
(
as
some
of
the
fathers
before
termed
it
)
chastiseth
no
longer
,
then
it
hath
cause
to
correct
.
Yea
often
before
this
fire
by
course
of
iustice
can
cease
,
God
quencheth
it
with
his
sonnes
bloude
,
recompenseth
the
residew
by
our
maisters
merittes
,
and
accepteth
the
carefull
crie
of
our
mother
the
Church
,
for
h●r
children
in
paine
.
The
memorie
of
Christes
death
,
liuely
and
effectually
setforth
in
the
soueraigne
misteries
vppon
the
Altare
in
earth
,
The
motions
of
Gods
mercy
,
In
releasing
or
mitigation
of
the
paine
of
Purgatory
.
Psal.
76.
entereth
vp
to
the
presence
of
his
seate
,
and
procureth
pardon
in
heauen
aboue
.
the
merites
of
all
sainctes
,
the
prayer
of
the
faithfull
,
the
workes
of
the
charitable
,
both
earnestly
aske
,
and
vndoubtedly
finde
mercye
and
grace
at
his
hande
.
For
of
such
the
Prophet
Dauid
asketh
:
Nunquid
in
aeternum
proijciet
Deus
,
aut
continebit
in
ira
sua
misericordias
suas
?
Will
God
caste
them
awaye
for
euer
,
or
will
he
shutte
vp
his
mercy
,
when
he
is
angrie
?
Li.
1
de
poenit
.
cap.
1.
No
he
will
not
:
so
sayth
S.
Ambrose
:
Deus
quos
proijcit
non
in
aeternum
proijcit
:
God
casteth
of
many
,
whom
he
doth
not
euerlastingly
for
sake
.
Then
let
vs
seeke
the
wayes
of
this
so
mercyfull
a
Lorde
,
that
we
may
take
singular
comforte
therein
our selues
,
against
the
day
of
our
accompt
,
and
indeuour
mercyfully
to
helpe
our
deare
brethern
so
afflicted
:
lest
if
we
vse
not
compassion
towardes
them
,
we
iustly
receiue
at
Gods
hande
,
for
the
rewarde
of
our
vnmercyfulnesse
,
iudgement
and
iustice
with
out
mercy
.
THE
SECOND
BOOKE
TO
THE
PREFACE
.
1
YOu
haue
taryed
longer
in
consideration
of
Gods
iustice
,
then
is
agreable
to
the
matter
of
his
mercy
,
which
is
the
death
of
his
only
sonne
our
Lord
and
Sauiour
Christ
.
And
now
you
will
mollyfie
the
hardnesse
of
that
handling
,
with
the
sory
comforte
of
your
vnchristian
cause
.
Wherin
you
haue
more
regarde
to
the
heating
of
your
owne
harthe
,
then
to
the
cooling
of
the
selye
soules
,
to
kindle
a
good
fire
in
your
owne
kitchen
,
then
to
quench
the
flambes
of
purgatory
.
But
as
I
haue
noted
before
,
that
you
haue
hetherto
kept
this
order
for
the
most
parte
,
to
plante
one
thinge
in
one
chapter
,
and
then
to
pull
it
vp
by
the
rootes
in
the
next
,
so
you
haue
not
forgotten
your selfe
in
the
diuision
of
your
bookes
.
But
that
the
latter
shoulde
be
a
sufficient
confutation
of
the
former
,
or
else
the
former
a
manifest
excluding
of
the
latter
.
For
if
the
iustice
of
God
doth
so
necessarily
require
a
punishment
for
sinnes
remitted
,
that
the
same
coulde
not
be
satisfied
,
no
not
by
that
only
sacrifice
,
which
the
sonne
of
God
offered
once
for
all
,
on
the
aulter
of
the
crosse
:
it
is
a
colde
comforte
that
a
carefull
conscience
can
receiue
,
that
the
same
shoulde
be
done
by
his
merites
,
or
your
Masses
,
which
was
not
done
by
the
bloude
of
Christ
Yet
now
you
will
talke
how
the
fiery
sword
maye
be
turned
away
,
surely
if
the
fiery
and
shaking
sworde
that
was
set
to
exclude
man
from
Paradise
,
was
not
taken
away
by
the
death
of
Christ
,
when
he
opened
Paradise
,
yea
the
kingdome
of
heauen
whereof
Paradise
was
but
a
sacrament
,
vnto
all
beleuers
,
I
meruaill
how
either
the
penitent
these
had
passage
into
Paradise
,
or
what
engins
you
Papistes
haue
to
turne
it
awaye
,
which
he
had
not
.
The
wordes
of
Damascene
if
they
were
not
applied
(
as
you
saye
they
are
)
to
purgatory
paines
and
remedies
of
the
same
,
were
true
of
Gods
iustice
and
his
mercy
,
but
as
his
age
is
to
young
,
so
his
authoritie
is
to
light
,
to
controll
the
trueth
of
the
worde
of
God
,
or
the
practise
of
the
first
&
purest
Church
,
which
knew
no
purgatory
,
nor
prayers
for
the
deade
.
But
if
our
sinnes
forgeuen
were
neuer
so
greuous
,
&c.
what
mad
man
woulde
euer
write
thus
?
Euen
such
a
one
as
might
be
allowed
to
speake
thus
:
if
blacke
were
neuer
so
blacke
before
it
were
cleane
taken
away
and
perfect
white
placed
in
the
steede
,
yet
when
white
is
white
,
it
is
white
.
But
M.
Allen
wil
not
allowe
that
the
coullor
of
our
sinnes
is
cleane
taken
away
and
a
contrary
coullor
of
righteousnesse
set
vppon
vs
,
but
that
sinnes
forgeuen
,
be
but
halfe
forgeuen
,
the
gilte
taken
awaye
,
the
punishment
due
for
the
gilte
,
still
remayning
.
And
this
one
halfe
of
forgeuenesse
,
is
but
graunted
in
wordes
,
and
denied
in
deede
.
For
if
the
gilte
of
our
sinnes
be
cleane
taken
away
from
vs
,
and
layed
vpon
the
person
of
Christ
,
and
the
righteousnesse
of
Christ
is
communicated
vnto
vs
,
what
is
there
lefte
in
vs
that
God
of
his
goodnesse
can
hate
or
of
his
iustice
can
punish
?
So
it
is
but
for
a
fashion
,
that
the
papistes
graunt
any
parte
of
our
sinnes
forgeuen
,
when
they
will
haue
vs
make
satisfaction
for
them
our selues
.
But
where
as
M.
Allen
is
out
of
measure
prodigall
in
promising
releiffe
and
release
of
purgatory
paines
to
them
whose
sinnes
were
neuer
so
greuous
,
their
vicious
life
wasted
in
idle
wealth
,
the
space
of
penaunce
and
opportunity
of
working
neglected
in
time
,
preuented
by
sodaine
death
&c
:
rehersing
so
many
meanes
of
mitigation
,
as
sometime
the
bloude
of
Christ
,
the
residew
of
his
merites
,
the
crye
of
the
mother
Church
,
the
memory
of
the
Masse
,
the
merites
of
all
Sainctes
,
the
prayers
of
the
faithfull
and
workes
of
the
charitable
:
All
this
notwithstanding
take
heede
you
poore
Papistes
,
that
you
geue
no
credit
to
these
flattering
wordes
.
For
it
is
the
opinion
of
all
the
olde
writers
,
that
doe
allowe
any
of
these
thinges
,
to
profit
men
after
their
death
,
and
concluded
by
the
Maister
of
the
Sentence
,
and
aduouched
by
Allen
him selfe
afterwarde
chapt.
7.
that
no
man
can
receiue
benefit
after
his
departure
,
by
any
worke
or
will
of
the
liuing
,
but
he
that
in
his
life
deserued
the
same
,
neither
shal
any
thing
worke
vpon
him
more
or
lesse
,
but
according
to
his
owne
deseruing
in
this
life
.
Trust
not
therefore
in
these
sophisticall
vanities
,
which
are
contrary
one
to
an
other
,
but
imbrace
the
vniforme
&
vndoubted
doctrine
of
Gods
word
,
which
teacheth
repentaunce
,
faith
,
iustification
,
and
saluation
,
not
with
curious
questions
to
troble
your
braynes
,
but
with
perfect
conclusions
to
quyet
your
conscience
,
not
suffering
you
to
sleepe
in
securitie
vpon
hope
of
helpe
after
your
death
,
but
charging
you
to
shew
the
force
of
mortification
and
fruictes
of
fayth
while
you
are
aliue
.
Not
puffing
vp
your
phantasie
with
pride
of
your
owne
merites
,
but
teaching
you
to
ascribe
all
prayse
to
Gods
glorious
grace
,
and
infinite
mercy
.
2
The
cruell
aduersary
of
man
kinde
,
as
before
he
wrought
his
worst
against
Purgatory
,
so
here
he
busely
pricketh
forwarde
the
schoole
of
Protestantes
,
to
improue
to
their
owne
vtter
damnation
,
and
the
notable
hinderaunce
of
our
louing
bretherns
saluation
,
all
such
meanes
as
God
by
scripture
or
other
testimony
.
of
his
worde
,
hath
reueled
to
be
profitable
for
the
abating
of
paine
,
or
the
release
of
the
apointed
punishment
,
in
that
place
of
temporall
torment
to
come
.
Against
which
deceiuers
,
I
meane
by
Gods
helpe
in
this
ordre
to
trauell
.
2
The
cruell
aduersary
of
mankinde
,
and
enuyor
of
Gods
glory
,
inuented
Purgatory
to
deface
the
merites
of
Christes
death
,
and
to
blemish
the
onely
meanes
of
mans
,
eternall
life
,
which
when
he
coulde
not
with
any
seemely
coullor
establish
,
by
the
authority
of
the
holy
Scriptures
,
the
onely
testimony
of
his
worde
and
will
reueiled
and
confirmed
by
his
holy
Spirite
,
he
hath
inuented
fayned
fables
and
deuilish
illusions
to
deceiue
the
mindes
of
them
whome
he
had
enclined
vnto
superstition
,
and
not
bene
ashamed
to
match
them
in
credit
and
estimation
with
the
very
worde
of
God
it selfe
.
As
appereth
by
this
scribe
of
Sathan
,
which
nameth
the
scriptures
for
a
simple
shew
,
but
by
and
by
addeth
other
testimonies
of
Gods
worde
,
beside
the
scriptures
inspired
by
God
:
whereby
he
maketh
equiualent
,
those
false
reuelations
raised
vp
from
Hell
,
with
the
inspiration
of
the
holy
Ghost
which
hath
brought
the
truth
from
heauen
.
But
now
commeth
in
the
order
of
this
deuillyshe
horror
.
3
First
I
will
proue
,
that
sinnes
may
be
pardoned
,
or
the
debt
and
bonde
thereof
released
,
in
the
next
worlde
.
3
You
shall
neuer
proue
by
authoritie
of
Gods
word
that
sinnes
not
repented
in
this
life
,
shal
be
pardoned
after
this
life
,
where
there
is
no
repentaunce
profitable
,
nor
yet
any
debt
payed
but
by
them
that
paye
it
eternally
in
perpetuall
torments
.
4
Then
I
shall
shewe
what
meanes
the
holy
Scripture
approueth
,
A
briefe
note
of
the
contentes
and
principall
pointes
of
this
booke
.
or
the
example
thereof
awarraunteth
to
be
proffitable
for
the
soules
departed
.
4
When
you
can
proue
either
by
doctrine
,
or
example
agreable
to
doctrine
of
the
canonicall
Scriptures
,
that
any
thing
profiteth
the
soules
departed
that
be
not
in
happy
state
,
we
will
beleue
it
.
5
I
will
open
what
the
principall
pillars
,
and
in
a
maner
the
flowre
of
all
the
faithfull
sorte
in
sundry
agies
,
and
almost
in
all
Christian
contryes
,
haue
lefte
in
writinge
for
this
pointe
.
5
You
are
not
able
to
bring
one
authenticall
writer
,
that
within
one
100
yeares
and
more
after
Christ
,
hath
allowed
prayer
for
the
dead
,
or
any
point
of
purgatory
.
6
I
will
declare
what
they
practised
for
their
dearest
frends
priuately
,
and
what
the
Churches
of
most
notable
Nations
vsed
for
all
deceased
in
Christes
faith
,
in
their
publike
seruice
openly
:
I
shall
proue
vnto
you
,
that
the
practise
of
suffrages
and
Sacrifice
for
the
deade
,
isshued
downe
to
vs
from
the
Apostles
dayes
.
6
You
shall
not
proue
that
either
in
publicke
or
priuate
prayers
,
the
deade
were
commended
otherwise
then
by
waye
of
thankes
geuing
for
their
departure
,
or
that
any
suffrages
or
sacrifice
was
offered
for
them
by
the
Apostles
or
their
lawefull
successors
,
or
many
yeares
after
the
Apostles
times
.
7
I
shall
pointe
you
to
the
first
father
of
the
contrary
doctrine
,
and
his
principall
abettours
,
in
such
troublesome
times
at
such
marchants
were
to
be
founde
.
Ye
shall
see
them
knowen
amongest
all
the
holy
of
their
time
by
the
name
of
heretikes
.
7
You
shall
shew
no
heretike
that
denied
your
doctrine
,
but
I
will
shew
you
other
heretikes
before
him
that
allowed
it
.
8
You
shall
see
their
doctrine
improued
,
and
them selues
condemned
,
by
the
graue
iudgement
of
Councells
,
both
Generall
&
prouinciall
,
for
heretikes
.
If
any
of
them
all
can
say
any
thing
,
to
the
contrary
of
that
,
which
we
vpon
so
good
groundes
mainteine
,
he
shall
be
aunswered
with
no
worse
,
then
the
very
wordes
of
the
holy
auncient
writers
.
Finally
,
if
any
other
thinges
be
necessary
beside
,
for
the
declaration
of
this
matter
to
the
simple
,
or
for
proofe
against
our
aduersaries
,
they
shall
not
be
omitted
:
as
occasion
,
by
course
and
fall
of
the
matter
,
may
be
geuen
.
All
which
pointes
being
auouched
and
not
proued
,
shall
condemne
me
of
arrogancy
:
But
both
auouched
,
and
fully
proued
,
they
shall
deserue
any
reasonable
mans
consent
,
and
beare
testimony
of
the
aduersaries
impudency
here
,
and
witnesse
of
their
contempte
of
Gods
approued
trueth
,
in
the
worlde
to
come
.
8
How
vayne
your
bragge
is
of
generall
counsels
,
it
appeareth
by
this
,
that
with
in
fouretene
hundreth
yeares
after
Christ
,
you
can
finde
none
to
serue
your
turne
,
vntill
you
come
to
the
councells
Florens
and
Trent
,
whereof
the
one
was
held
in
our
grandfathers
dayes
,
the
other
within
these
20.
yeares
,
your
prouinciall
councells
shal
be
aunswered
by
as
good
prouinciall
councells
as
they
are
.
And
that
which
I
haue
to
say
in
confutation
of
your
heresie
,
shall
be
no
worse
then
the
very
word
of
God
it selfe
,
which
is
better
then
the
consent
of
all
the
world
against
it
.
And
although
the
custome
of
praying
for
the
dead
,
be
an
auncient
errour
,
so
that
fewe
of
the
latter
writers
there
are
,
but
they
shewe
them selues
to
be
infected
therewith
,
yet
hath
it
not
such
an
vniuersall
consent
of
all
writers
,
but
that
I
shall
be
able
by
Gods
grace
to
shew
that
the
most
auncient
and
nearest
to
the
Apostles
tyme
,
receiued
it
not
,
and
that
they
which
of
later
time
admitted
it
,
had
neither
any
ground
out
of
the
Scriptures
to
warrant
their
doing
,
nor
any
certainty
of
faith
to
assure
their
conscience
,
which
when
it
is
found
in
the
ende
,
as
it
is
now
sayd
in
the
beginning
,
your
arrogant
boasting
and
impudent
lying
togither
with
the
falshoode
of
your
opinions
,
shall
be
manifest
to
all
men
.
That
there
be
certaine
sinnes
,
which
may
be
forgeuen
in
the
next
life
,
and
that
the
deserued
punishement
for
the
same
,
may
be
eased
,
or
vtterly
released
,
before
the
extreme
sentence
be
to
the
vtmost
executed
.
CAP.
I.
1
ANd
first
,
that
sinnes
may
be
pardoned
in
the
next
worlde
,
that
were
not
in
this
life
forgeuen
,
our
Sauiours
owne
wordes
do
teach
vs
,
Cap.
1●
.
written
in
the
Gospell
of
S.
Matthew
thus
:
Ideò
dico
vobis
:
omne
peccatum
&
blasphemia
remittetur
hominibus
,
spiritus
autem
blasphemia
non
remittetur
.
Et
quicumque
dixerit
verbum
contra
filium
hominis
,
remittetur
ei
:
qui
autem
dixerit
contra
spiritum
sanctum
,
non
remittetur
ei
neque
in
hoc
saeculo
,
neque
in
fu●uro
.
I
tell
you
,
that
all
maner
of
sinne
and
blasphemy
shall
be
forgeuen
vnto
men
,
but
the
blasphemy
of
the
spirit
,
shall
not
be
forgeuen
.
And
who
so
euer
shall
speake
against
the
sonne
of
man
,
it
shall
be
forgeuen
him
:
But
if
he
speake
against
the
holy
Ghost
,
it
shall
neither
be
pardoned
in
this
worlde
,
nor
in
the
worlde
to
come
.
The
same
thing
in
sense
,
hath
Marke
and
Luke
,
affirming
that
such
offense
shall
neuer
be
forgeuen
.
Cap.
3.
Cap.
12.
The
which
worde
Neuer
,
S.
Marke
expresseth
thus
,
in
aeternum
non
habet
remissionem
,
he
shall
not
haue
pardon
(
as
you
would
say
)
in
all
eternity
,
by
which
he
may
plainely
seeme
,
to
reache
further
then
the
limites
and
borders
of
this
worlde
,
for
the
remission
of
sinne
.
And
this
speach
hath
as
much
pith
and
proper
force
in
it
,
as
S.
Matthewes
,
who
expressely
,
distinctly
,
and
belike
as
Christ
spake
it
,
vttereth
that
sense
of
the
eternity
,
which
passeth
the
measure
of
worldely
time
,
by
these
words
:
Neither
in
this
world
,
nor
yet
in
the
world
to
come
.
And
for
that
cause
S.
Marke
sayth
,
Reus
erit
aeterni
delicti
,
he
shall
be
gilty
of
an
eternall
faulte
,
signifying
that
in
some
case
a
man
might
perhaps
not
speede
of
a
pardon
in
this
life
,
&
yet
may
obteine
it
in
the
next
:
But
for
that
horrible
blasphemy
,
he
in
a
maner
dischargeth
the
offender
of
all
hope
of
remission
,
either
in
this
life
,
or
in
the
next
that
is
to
come
.
Which
forme
of
wordes
can
neither
be
founde
in
scripture
,
nor
in
mans
common
talke
,
to
haue
any
place
in
such
thinges
as
extend
no
further
but
to
the
transitory
time
of
our
life
:
for
in
those
matters
,
it
had
bene
vsually
,
and
truely
spoken
,
it
shall
neuer
happen
in
this
world
.
And
therfore
instructing
vs
,
that
sinnes
,
or
the
paine
due
vnto
sinnes
,
may
either
be
released
in
this
worlde
,
or
in
the
worlde
to
come
,
he
followeth
that
phrase
and
forme
of
wordes
,
in
which
man
might
well
conceiue
the
reache
of
remission
and
pardoning
of
sinnes
,
farre
to
passe
the
compasse
of
our
time
,
and
life
.
CAP.
I.
1
YOu
were
as
good
to
kindle
a
fire
out
of
y●e
and
snow
,
as
to
goe
about
to
frame
your
fiery
forge
of
purgatory
out
of
this
place
.
The
meaning
of
our
Sauiour
Christ
is
so
playne
,
&
his
wordes
so
expresse
,
that
no
reasonable
man
can
gather
any
errour
out
of
them
.
For
vndoubtedly
the
errour
of
purgatory
was
first
inuented
before
this
place
was
drawne
vnto
it
.
So
is
there
no
heresie
so
absurd
,
which
Satan
putteth
into
the
head
of
wicked
men
,
but
it
may
finde
some
sound
of
wordes
in
so
many
bookes
of
the
holy
Scriptures
,
that
by
peruerse
wit
may
be
wrested
vnto
it
.
But
the
doctrine
of
Gods
truth
and
all
articles
of
our
beliefe
,
are
plainly
taught
in
the
Scripture
,
either
by
manifest
words
,
or
by
necessary
conclusion
and
argument
,
which
by
no
subtilty
of
Satan
or
his
instruments
,
may
be
auoided
or
deluded
.
And
this
is
the
difference
betwene
heresie
and
truth
,
when
they
both
apeale
to
the
authorities
of
the
Scripture
.
Truth
as
she
hath
her
foundation
in
the
Scriptures
,
and
in
them
is
learned
,
so
hath
she
perpetuall
confirmation
in
the
same
,
and
nothing
contrary
vnto
her
.
But
heresie
as
she
is
inuented
in
mans
head
,
so
she
seeketh
confirmation
in
the
reason
and
authoritie
of
man
,
which
because
they
haue
not
full
credit
with
them
that
professe
religion
,
without
the
authoritie
of
Gods
word
,
at
length
when
it
is
fully
shaped
,
in
the
shop
of
mans
brayne
,
then
it
is
brought
to
the
Scripture
,
to
see
if
it
can
finde
any
colour
,
by
any
phrase
of
wordes
wrested
from
the
meaning
,
or
by
any
vayne
collection
,
that
hath
no
force
of
necessary
conclusion
,
being
content
to
haue
but
onely
a
colde
claime
vnto
the
authoritie
of
Scripture
,
although
it
haue
the
whole
scope
and
purpose
of
the
holy
Ghost
,
yea
often
times
also
manifest
wordes
against
it
,
which
difference
as
it
may
be
found
in
all
heresies
,
so
in
none
more
notably
,
then
in
this
errour
of
purgatory
.
Consider
what
textes
of
holy
Scripture
are
alleged
for
it
,
and
you
shall
see
they
can
not
bring
one
,
out
of
which
any
necessary
argument
may
be
framed
to
proue
their
cause
,
or
which
hath
not
by
learned
interpretors
of
the
olde
time
bene
otherwise
expounded
then
of
their
cause
.
As
in
the
text
here
alleged
out
of
S.
Matt.
cap.
12.
who
so
euer
shall
speake
blasphemy
against
the
holy
ghost
,
it
shall
not
be
forgiuen
him
,
neither
in
this
world
nor
in
the
world
to
come
.
If
the
sense
were
not
plaine
of
it selfe
,
that
he
which
so
sinneth
shall
not
obtayne
forgeuenes
in
this
life
,
nor
be
absolued
in
the
last
iudgement
:
yet
the
other
Euangelistes
doe
plainly
expound
the
meaning
.
S.
Luke
sayth
simply
,
he
shal
not
be
forgiuen
.
S.
Marke
saith
he
hath
no
remission
for
euer
,
but
is
guilty
of
euerlasting
iudgement
.
Neuertheles
behold
what
a
wrangling
M.
Allen
maketh
about
the
interpretation
of
these
wordes
.
But
I
will
offer
him
fayre
play
,
he
is
an
auncient
maister
of
art
,
&
since
he
writ
this
booke
,
he
hath
added
tenne
yeares
to
his
study
of
diuinitie
,
in
which
space
he
might
haue
bene
a
doctour
of
the
same
faculty
,
let
him
with
all
the
diuinitie
that
euer
he
studied
,
or
with
all
the
artes
that
euer
he
professed
,
make
a
true
syllogisme
in
forme
and
matter
,
out
of
this
authority
,
to
proue
that
God
forgiueth
sinnes
after
this
life
,
which
are
not
remitted
in
this
life
,
and
I
will
confesse
the
doctrine
of
purgatory
with
him
,
which
otherwise
I
would
not
doe
to
winne
all
the
patrimony
of
S.
Peter
that
the
Pope
claymeth
in
Italy
:
but
vntill
such
tyme
as
we
may
obtayne
a
good
argument
,
let
vs
consider
such
as
we
haue
.
He
signifieth
(
sayth
M.
Allen
)
that
a
man
in
some
case
,
might
perhaps
not
speede
of
a
pardon
in
this
life
,
&
yet
may
obtayne
it
in
the
next
:
when
the
matter
goeth
by
perhaps
,
it
is
good
to
beware
of
after
claps
,
why
M.
Allen
,
what
sinnes
are
those
of
which
a
man
may
perhaps
not
speede
of
a
pardon
in
this
life
,
and
yet
obtayne
it
after
this
life
?
If
they
be
truely
repented
in
this
life
,
we
haue
a
warrant
of
Gods
owne
mouth
without
,
your
perhaps
,
that
in
the
same
hower
they
shall
be
remitted
.
Ezech.
18.
&
33.
But
if
they
be
not
repented
,
where
is
your
warrant
that
euer
they
shall
be
remitted
.
But
I
aske
againe
,
what
sinnes
are
those
that
perhapps
maye
misse
of
a
pardon
in
this
life
,
and
obteine
it
after
this
life
?
by
all
likelyhood
they
must
be
some
great
sinnes
,
that
perhapps
may
not
speede
of
a
pardon
here
,
and
yet
finde
it
afterwarde
.
There
is
no
man
would
thinke
otherwise
,
by
these
wordes
,
nor
by
the
wordes
of
Christ
,
if
he
vnderstood
them
so
,
that
some
sinnes
might
be
forgeuen
after
this
life
,
but
when
all
commeth
to
all
.
The
Maister
of
the
Sentence
and
Gregory
before
him
,
and
M.
Allen
him selfe
woulde
alowe
no
sinnes
to
be
forgeuen
after
this
life
,
but
very
small
and
light
offences
.
How
be
it
it
is
plaine
,
that
these
wordes
(
neither
in
the
worlde
to
come
)
are
added
by
waye
of
amplification
:
for
it
is
the
purpose
of
our
Sauiour
Christ
,
to
set
forth
to
the
vttermost
,
the
heynousnesse
of
blasphemy
against
the
holy
Ghost
,
so
that
if
he
had
ment
that
any
sinnes
might
be
remitted
after
this
life
,
that
were
not
pardoned
after
this
life
,
he
shoulde
haue
ment
the
greater
and
not
the
lesser
,
for
lesse
sinnes
be
soner
pardoned
and
the
pardon
of
greater
more
hardely
obteined
.
But
marke
the
equitie
of
M.
Allen
,
the
horrible
blasphemer
for
all
the
vehemency
of
Christes
wordes
,
by
M.
Allens
iudgement
is
but
in
a
manner
discharged
of
hope
of
remission
,
as
though
he
were
not
simply
and
altogether
excluded
.
And
the
light
offender
is
turned
ouer
to
purgatory
,
for
his
remission
:
yet
M.
Allen
will
stand
vpon
the
forme
&
phrase
of
words
,
not
knowing
,
that
this
worlde
is
taken
for
all
the
time
that
is
vnto
the
ende
thereof
,
and
the
worlde
to
come
,
not
for
the
state
or
time
of
them
that
are
departed
vnto
the
iudgement
,
but
for
the
time
of
eternitye
after
the
ende
of
this
worlde
,
or
els
the
wordes
of
Christ
in
Matthew
should
not
be
equiualent
with
the
wordes
in
Marke
,
he
shal
be
guilty
of
euerlasting
iudgement
or
condemnation
,
which
the
olde
interpretor
calleth
eternall
offence
.
The
like
forme
or
phrase
of
words
is
vsed
by
S.
Paule
to
the
Ephesians
cap.
1.
that
Christ
is
exalted
aboue
euery
name
that
is
named
,
not
onely
in
this
worlde
but
also
in
the
worlde
to
come
:
by
which
wordes
he
meaneth
the
supreme
and
euerlasting
kingdome
of
Christ
,
which
extendeth
vnto
all
eternitie
.
But
if
a
contentious
person
like
to
the
Valentiniane
heretikes
,
or
such
like
,
woulde
inuent
monstruous
names
as
those
heretikes
did
,
and
proue
by
this
place
that
there
are
names
named
in
the
worlde
to
come
,
that
are
not
named
in
this
worlde
,
shoulde
he
not
haue
as
good
grounde
out
of
this
place
as
the
Papistes
haue
of
the
other
?
2
But
because
we
haue
to
do
with
fickle
marchauntes
,
that
will
not
sticke
to
brast
boldely
the
bandes
of
euident
scriptures
,
as
anone
you
shalt
see
,
and
therefore
,
will
(
as
I
thinke
)
litle
be
moued
with
reasonable
and
playne
gathering
out
of
the
scriptures
:
nor
much
esteeme
this
likelihood
,
as
ouer
small
a
proofe
in
so
greate
a
doubte
,
therefore
I
will
shew
my
warraunt
for
this
construction
,
that
thereby
the
studious
reader
may
see
,
whome
the
aduersaries
do
so
rashly
contemne
herein
:
and
whome
we
haue
as
authors
,
in
this
meaning
of
Christes
wordes
now
recited
:
that
neither
they
may
be
beleued
with
out
reason
and
proofe
,
nor
we
miscredited
,
after
so
good
authority
of
the
auncient
writers
,
as
neither
they
for
shame
,
nor
we
of
conscience
can
deny
.
S.
Gregory
,
whose
authority
I
may
boldely
vse
against
them
,
because
they
mislike
not
his
iudgement
,
when
it
may
appeare
to
make
for
them
,
(
as
in
deede
it
neuer
doth
)
he
doubted
nothing
to
gather
of
this
our
Sauiours
speach
that
sinnes
might
be
forgeuen
in
the
next
worlde
.
And
thus
he
writeth
for
that
point
.
De
quibusdam
leuibus
culpis
,
Lib.
4.
dialog.
cap.
19.
esse
ante
iudicium
purgatorius
ignis
credendus
est
,
pro
eo
quod
veritas
dicit
:
Si
quis
in
sancto
Spiritu
blasphemiam
dixerit
,
neque
in
hoc
saeculo
remittetur
ei
,
neque
in
futuro
.
In
qua
sententia
datur
intelligi
,
quasdam
culpas
in
hoc
saeculo
,
quasdam
in
futuro
posse
relaxari
:
quod
enim
de
vno
negatur
,
consequens
intellectus
patet
,
quia
de
quibusdam
conceditur
,
sed
tamen
,
vt
praedixi
,
hoc
de
paruis
minimisque
peccatis
,
fieri
posse
credendum
est
.
For
certaine
small
sinnes
,
that
there
is
a
purgatory
fire
before
the
daye
of
iudgement
,
we
must
needes
beleue
:
because
the
trueth
it selfe
,
vttered
so
much
in
these
wordes
:
If
any
sinne
against
the
holy
Ghost
,
it
shall
not
be
remitted
,
neither
in
this
worlde
,
nor
in
the
worlde
to
come
.
By
which
sentence
it
is
geuen
vs
to
vnderstande
,
that
,
as
some
offensies
be
released
in
this
worlde
,
so
there
may
some
other
be
remitted
in
the
life
following
.
For
that
which
is
denyed
in
one
sorte
,
the
meaning
is
plaine
,
that
of
some
other
kinde
it
must
needes
be
graunted
.
But
,
as
is
saide
before
,
this
is
onely
to
be
taken
of
lighter
offensies
,
Onely
small
offensies
be
remitted
in
the
next
life
.
thus
farre
spake
S.
Gregory
:
and
proueth
learnedly
beside
,
by
examples
and
sondry
Scriptures
through
out
the
whole
worke
,
our
matter
.
If
our
aduersaries
woulde
with
desire
to
learne
,
as
they
commonly
do
to
reprehend
,
reade
but
his
discourse
onely
,
they
might
quickely
see
their
owne
foly
,
and
amende
their
misbelefe
.
They
call
him
the
last
good
Pope
,
as
he
was
in
deede
a
blessed
man
:
and
by
his
authority
the
perfect
conuersion
of
our
nation
to
Christes
faith
,
was
wrought
.
I
woulde
his
holy
workes
deserued
but
as
much
credit
now
,
with
certaine
forsakers
,
as
his
Legates
then
did
,
with
all
the
vnfaithfull
people
of
our
countrie
.
But
to
go
forwarde
in
our
matter
,
we
shall
finde
in
S.
Bernarde
,
the
same
wordes
of
our
Sauiour
alleaged
for
our
purpose
,
thus
:
Serm
66.
in
Canti
.
Non
credunt
ignem
Purgatorium
restare
post
mortem
,
sed
statim
animam
solutam
a
corpore
,
vel
ad
requiem
transire
,
vel
ad
damnationem
:
quaerant
ergo
ab
eo
,
qui
dixit
quod
dam
peccatum
esse
,
quod
neque
in
hoc
saeculo
,
neque
in
futuro
remittetur
:
cur
hoc
dixerit
,
si
nulla
maner
in
futuro
remissio
purgatione
peccati
?
They
beleue
not
(
sayth
he
,
by
some
heretiques
of
his
owne
time
)
that
there
is
any
purgatory
paines
remaining
after
death
,
but
they
suppose
that
the
soule
straight
vpon
departure
hense
,
goeth
either
to
rest
,
or
damnation
:
let
such
fellowes
aske
therefore
of
him
,
that
saide
,
a
certaine
greuous
crime
coulde
neither
be
forgeuen
in
this
worlde
,
nor
in
the
worlde
to
come
,
why
he
so
saide
,
if
there
were
no
remission
nor
purgation
of
sinnes
,
in
the
life
following
?
thus
said
Bernarde
,
opening
his
graue
iudgement
both
vpon
the
text
,
and
our
matter
:
whose
authority
,
if
any
esteme
lesse
,
because
of
his
late
writing
,
let
him
know
,
that
the
aduersaries
haue
none
for
their
side
so
auncient
by
C
C
C.
yeare
,
except
they
name
the
heretike
Aërius
,
or
such
like
,
whose
antiquitye
maketh
not
so
much
for
them
,
as
his
auncient
condemnation
for
heresie
in
this
poynt
,
maketh
against
them
.
2
M.
Allen
in
his
conscience
knoweth
,
that
he
hath
no
grounde
in
the
authority
of
Gods
word
,
and
therefore
he
flyeth
to
the
authority
of
man
.
But
that
he
might
seeme
to
be
driuen
perforce
to
that
where
vnto
he
doth
come
most
willingly
,
he
pretendeth
a
fonde
excuse
,
because
he
hath
to
doe
with
such
fickle
marchaunts
,
as
wil
not
sticke
to
breake
boldly
the
bands
of
euident
Scriptures
.
But
he
knoweth
in
his
conscience
that
he
hath
no
authoritye
of
Scripture
to
charge
vs
,
for
if
he
thought
we
would
breake
the
bonds
of
Gods
word
,
he
might
well
thinke
,
we
would
not
be
holden
by
the
authoritie
of
mens
writing
,
and
those
of
the
latter
sort
,
six
hundreth
yeares
after
Christ
,
the
eldest
.
For
Augustine
make●h
as
litle
for
them
,
as
he
doth
against
vs
.
Gregory
and
Bernarde
,
whereunto
he
addeth
Bede
,
are
of
opinion
that
sinnes
not
remitted
in
this
world
,
may
be
remitted
in
the
world
●o
come
,
but
how
hapneth
it
,
that
Chrys●stome
and
Ieronym
which
both
interpreted
that
place
,
could
gather
no
such
matter
,
although
they
otherwise
allowed
prayer
for
the
dead
?
The
reason
must
needes
be
,
because
the
errour
of
purgatory
growing
so
much
the
stronger
,
as
it
was
nerer
to
the
full
reuelation
of
Antichrist
,
Gregory
and
Bede
sought
not
the
true
meaning
of
Christ
in
this
Scripture
,
but
the
confirmation
of
their
pausible
error
.
M.
Allen
thinketh
we
must
be
sore
pressed
with
the
authoritie
of
Gregory
,
because
we
m●slike
not
his
authority
,
where
he
inueigheth
against
the
supremacy
of
one
Bishop
aboue
all
other
,
or
where
so
euer
he
agreeth
with
the
truth
.
But
he
must
be
once
againe
admonished
,
that
we
are
bound
to
no
mannes
authoritie
,
no
longer
then
he
followeth
the
authoritie
of
Gods
word
And
therefore
though
Gregory
were
the
last
of
all
the
Romish
Bishops
,
in
whom
was
any
sparke
of
goodnes
,
because
Boniface
his
successor
and
so
all
the
rest
,
by
Gregoryes
owne
iudgement
&
prophecy
were
all
Antichristes
:
yet
is
not
all
that
Gregory
writte
,
of
equall
authoritie
with
the
word
of
God
,
without
authoritie
whereof
,
we
beleue
not
an
Angell
from
heauen
,
as
I
haue
often
shewed
,
much
lesse
a
Bishop
of
Rome
.
3
But
that
in
the
mouth
of
two
or
three
witnesses
all
trueth
may
appeare
,
and
contrary
falsehood
vanish
away
:
S.
Augustine
him selfe
,
gathered
by
this
place
now
alleaged
,
euen
then
when
he
had
no
occasion
geuen
him
,
by
the
wrangling
of
any
misbeleuer
,
to
wreast
any
scripture
otherwise
then
the
very
wordes
imported
,
the
trueth
of
remission
of
certaine
faultes
in
the
next
life
,
in
these
wordes
,
Cap.
24.
lib.
21.
de
ciuit
.
Facta
resurrectione
mortuorum
,
non
deerunt
,
quibus
,
post
poenas
quas
patiuntur
spiritus
mortuorum
,
impertiatur
misericordia
,
vt
in
ignem
non
mittantur
aeternum
,
neque
enim
de
quibusdam
veraciter
diceretur
,
quod
non
eis
remittetur
neque
in
hoc
saeculo
neque
in
futuro
,
nisi
essent
,
quibus
etsi
non
in
isto
,
tamen
remittetur
in
futuro
.
There
shall
be
certaine
at
the
time
of
resurrection
also
,
who
shal
obteine
mercy
,
after
they
haue
suffered
such
paines
as
deade
mens
ghostes
do
abide
,
that
they
be
not
cast
into
the
euerlasting
fire
:
for
els
it
coulde
not
in
any
true
sense
be
spoken
,
that
certaine
shoulde
neither
haue
pardon
in
this
worlde
,
nor
in
the
worlde
to
come
,
except
there
were
some
,
that
speeding
not
of
pardon
in
this
life
,
might
yet
haue
remission
in
the
next
:
so
sayth
he
.
Being
,
I
warraunt
you
,
so
sadde
witted
and
so
farre
from
phantasies
,
that
he
would
not
grounde
any
assured
doctrine
,
vpon
euery
light
occasion
offered
,
or
motion
made
:
had
not
the
very
words
and
forme
of
phrase
,
approued
it
,
and
Gods
Church
liked
it
.
Hauing
then
these
graue
fathers
with
others
,
Beda
in
3.
Cap.
Marci
.
for
our
warraunt
in
the
exposition
of
this
place
,
we
do
take
it
for
a
sure
grounde
,
that
the
paine
of
purgation
in
the
next
worlde
may
be
remitted
,
that
is
to
say
,
either
made
lesse
,
or
els
wholy
released
:
before
the
due
execution
of
Gods
sentence
be
extremely
done
.
For
it
is
not
ment
,
Sometimes
Gods
iustice
is
aunswered
fully
by
the
paine
of
the
party
.
that
the
freedom
which
man
may
haue
after
full
aunswere
and
payment
of
his
sinnes
,
in
that
place
of
punishment
temporall
,
shoulde
be
properly
termed
a
remission
,
or
pardon
:
For
that
is
aunswerable
to
Gods
iustice
:
and
although
there
were
no
prayers
or
other
wayes
of
helpe
,
yet
the
patient
by
toleration
,
in
time
,
might
,
vnder
the
protection
of
Christes
merites
,
make
full
satisfaction
,
and
so
be
discharged
.
who
being
a
vessell
of
mercy
,
can
not
be
damned
.
But
when
we
say
,
that
sinnes
may
be
forgeuen
in
the
next
worlde
,
Gods
Church
(
which
is
the
mother
of
all
beleuers
)
teacheth
vs
,
that
some
parte
,
as
well
of
the
rigour
and
extremity
of
the
paine
,
as
of
the
time
and
continuance
thereof
(
though
God
him selfe
hath
appointed
that
punishment
)
may
yet
be
mercyfull
released
.
3
S.
Augustine
is
much
beholding
to
you
,
that
you
giue
men
to
witte
,
that
when
he
was
wrangled
withall
by
any
misbeleuer
,
he
had
occasion
to
wrest
the
Scripture
,
otherwise
then
the
words
imported
,
so
you
iudge
of
him
,
because
he
would
not
for
your
pleasure
,
expound
the
fire
of
tryall
.
1.
Cor.
3.
For
your
fire
of
purgatory
.
But
concerning
this
testimony
of
Augustine
,
it
maketh
not
so
much
against
vs
,
but
it
maketh
as
litle
for
you
.
For
if
you
haue
translated
his
words
according
to
his
meaning
,
(
as
you
haue
not
according
to
his
wordes
)
he
vnderstandeth
by
this
place
remission
of
the
paynes
,
and
not
of
the
sinnes
,
which
helpeth
you
nothing
to
that
which
you
haue
taken
in
hand
to
proue
,
that
sinnes
are
forgiuen
after
this
life
.
And
so
he
seemeth
to
say
in
the
13.
chapter
of
the
same
booke
.
Non
autem
omnes
veniunt
in
sempiternas
poenas
,
quae
post
illud
iudicium
his
sunt
futurae
,
qui
post
mortem
sustinent
temporales
,
nam
quibusdam
quod
in
isto
non
remittitur
,
remitti
in
futuro
saeculo
,
id
est
ne
futuri
saeculi
aeterno
supplicio
puniantur
iam
ante
dixi
.
All
they
come
not
into
euerlasting
paynes
which
after
that
iudgement
shall
be
to
them
,
that
after
death
suffer
temporall
paynes
,
for
I
haue
sayd
already
,
that
vnto
some
,
that
which
is
not
remitted
in
this
world
,
is
remitted
in
the
world
to
come
,
that
is
,
that
they
should
not
be
punished
in
the
world
to
come
.
In
these
wordes
he
speaketh
of
release
of
paynes
but
not
of
forgiuenes
of
sinnes
.
But
in
the
place
by
you
alleged
,
if
the
words
be
truly
translated
according
to
the
discourse
of
that
chapter
,
he
affirmeth
,
that
after
the
resurrection
&
those
paynes
which
the
spirites
of
the
dead
doe
suffer
,
there
shal
be
some
vpon
whom
mercy
shall
be
bestowed
,
so
that
they
shall
not
be
cast
into
eternall
fire
,
&c.
So
that
Augustine
in
this
place
,
speaketh
not
of
such
sinnes
as
are
remitted
in
purgatory
,
but
of
such
persons
as
are
forgiuen
in
the
last
iudgement
,
when
purgatory
is
ended
.
Wherefore
though
Augustine
erred
in
this
place
,
yet
he
erred
from
your
cause
.
And
whereas
you
affirme
in
the
margent
,
that
sometime
Gods
iustice
is
aunswered
fully
by
the
payne
of
the
party
:
you
are
contrary
to
the
rest
of
your
family
,
for
they
hold
that
the
generall
prayers
and
sacrifices
of
your
mother
Church
doe
help
them
.
Yea
the
maister
of
the
sentence
holdeth
,
that
a
poore
man
hauing
equall
merites
with
a
rich
man
,
though
there
be
no
special
prayers
,
masses
,
fasting
or
almes
done
for
him
,
is
holpen
as
well
by
the
common
almes
and
prayers
,
as
the
rich
man
for
whom
speciall
prayers
and
large
almes
are
done
.
lib.
4.
dist.
45.
For
otherwise
the
opinion
of
merites
could
not
stand
.
And
vnlesse
M.
Allen
thinke
that
all
such
masses
and
prayers
in
which
the
dead
are
generally
commended
be
vnprofitable
,
his
proposition
can
not
stand
by
his
owne
learning
.
That
the
faithfull
soules
in
Purgatory
being
now
past
the
state
of
d●seruing
,
and
not
in
case
to
helpe
them selues
,
may
yet
receiue
benefit
by
the
workes
of
the
lyuing
,
to
whome
they
be
perfectly
knitte
as
fellow
membres
of
one
body
.
CAP.
II.
1
BVt
now
what
meanes
may
be
founde
,
to
ease
our
brethern
departed
,
of
their
paine
?
or
what
wayes
can
be
acceptable
in
the
sight
of
God
to
procure
mercy
and
grace
,
where
the
sufferers
them selues
,
being
out
of
the
state
of
deseruing
and
place
of
well
working
,
can
not
helpe
them selues
:
nor
by
any
motion
of
minde
,
atteine
more
mercy
▪
then
their
life
past
did
deserue
?
Where
shall
we
then
finde
ease
for
them
?
surely
no
where
els
,
but
in
the
vnity
and
knotte
of
that
holy
fellowship
,
in
which
,
the
benefite
of
the
heade
perteyneth
to
all
the
membres
:
&
euery
good
worke
of
any
one
membre
,
wonderfully
redoundeth
to
all
the
rest
.
This
society
is
called
in
our
Crede
,
communio
Sanctorum
,
the
communion
of
Sainctes
,
that
is
to
say
a
blessed
brotherhood
vnder
Christ
the
heade
,
by
loue
and
religion
so
wroght
and
wrapped
together
,
that
what
any
one
membre
of
this
fast
body
hath
,
the
other
lacketh
it
not
:
what
one
wanteth
,
the
other
supplieth
:
when
one
smarteth
,
1.
Cor.
12.
all
feeleth
in
a
maner
the
like
sorow
:
when
one
ioyeth
,
the
other
reioyseth
withall
.
This
happy
society
,
is
not
impared
by
any
distance
of
place
,
August
.
epi.
23.
by
diuersity
of
Gods
giftes
,
by
inequality
of
estates
,
nor
by
chaunge
of
life
:
so
farre
as
the
vnity
of
Gods
spirit
reacheth
,
so
farre
this
fellowship
extendeth
,
this
city
is
as
large
,
as
the
benefit
of
Christes
death
taketh
place
.
Yea
within
all
the
compasse
of
his
kingdome
,
this
fellowship
is
founde
.
The
soules
and
sainctes
in
heauen
,
Idem
tract.
32.
in
Ioan.
the
faithfull
people
in
earth
,
the
chosen
children
that
suffer
chastisement
in
purgatory
,
are
,
by
the
perfect
bonde
of
this
vnity
,
as
one
abundeth
,
ready
to
serue
the
other
,
as
one
lacketh
,
to
craue
of
the
other
.
The
soules
happely
promoted
to
the
ioye
of
Christes
blessed
kingdome
,
The
christian
communion
and
fellowship
is
expressed
.
in
this
vnitie
and
knotte
of
loue
,
perpetually
praye
for
the
doubtfull
state
,
of
their
owne
fellowes
beneth
:
the
carefull
condition
of
the
membres
belowe
,
continually
crieth
for
helpe
at
their
handes
in
heauen
aboue
.
Nowe
the
membres
of
Christes
Church
here
yet
trauelling
in
earth
,
they
pray
together
,
they
faste
together
,
they
desire
together
,
they
deserue
together
.
Christ
our
heade
,
in
whose
bloude
this
city
and
society
stand●th
,
will
haue
no
worke
nor
way
of
saluation
,
that
is
n●t
common
to
the
whole
body
in
generall
,
and
peculierly
proffitable
,
to
supply
the
neede
of
euery
parte
thereof
.
He
which
instituted
the
blessed
sacraments
,
will
haue
them
in
this
vnity
to
worke
in
common
,
(
as
farre
as
the
ende
of
eche
of
their
institutions
requireth
)
and
out
of
it
,
to
haue
no
force
at
all
:
he
that
maketh
all
our
workes
acceptable
,
though
they
be
done
of
one
,
will
haue
them
perteine
to
all
:
the
holy
sacrifice
of
the
Church
,
by
the
will
of
the
author
,
and
the
likenesse
of
the
exemplar
(
as
in
deede
being
in
an
other
maner
,
the
very
selfe
same
)
is
made
so
common
,
that
it
ioyneth
the
Sainctes
and
Angels
in
heauen
,
to
the
chosen
and
elect
people
,
either
in
earth
,
The
soules
depa●ted
in
p●ety
are
of
our
church
&
fellowship
.
or
vnder
the
earth
beneth
.
And
that
this
holy
consent
of
good
workes
,
and
mutuall
agreement
of
prayer
,
to
the
continuall
supplying
of
eche
others
lackes
,
doth
also
apperteine
to
the
soules
departed
,
no
man
that
hath
any
sense
of
this
happy
community
,
can
denie
:
for
being
membres
of
our
common
body
,
they
must
needes
be
partakers
of
the
common
vtilitie
.
CAP.
II.
1
IF
you
aske
me
by
what
meanes
they
may
be
releued
,
whome
the
bloude
of
Christ
hath
not
purged
,
from
all
their
sinnes
,
suerly
I
must
aunswere
you
plainely
as
I
haue
learned
in
the
scripture
,
that
there
is
no
name
geuen
vnder
heauen
,
by
which
they
maye
be
helped
,
which
are
not
helped
by
Christes
death
Act.
4.
But
you
haue
merites
of
men
,
to
helpe
the
merites
of
Christ
.
O
blasphemy
!
they
that
can
not
be
iustified
by
their
owne
merites
,
by
the
vertue
of
them
,
shall
healpe
to
iustifie
other
.
But
this
is
worthy
to
be
noted
,
that
they
which
are
in
purgatory
,
can
not
by
any
motion
of
minde
,
atteine
more
mercy
,
then
their
life
past
deserued
.
Therefore
faith
either
is
not
in
them
,
or
else
p●ofitteth
them
nothing
,
for
that
is
a
notable
motion
of
the
minde
.
Then
the
merites
of
other
men
must
profite
with
out
faith
or
els
they
profitte
them
not
all
.
But
with
out
fayth
it
is
not
possible
that
they
shoulde
profit
them
,
for
as
much
as
with
out
fayth
it
is
not
possible
to
please
God
,
Heb.
13.
therefore
it
is
not
possible
that
other
mens
workes
aliue
shoulde
profit
them
that
are
d●ad
.
But
we
haue
an
other
shift
sought
out
to
serue
them
,
that
is
the
communion
of
Saintes
.
What
manner
of
communion
is
that
which
is
with
out
fayth
?
But
because
M.
Allen
bringeth
in
the
communion
of
saintes
.
I
must
shew
where
in
the
same
consisteth
.
The
communion
of
saintes
is
considered
either
of
the
whole
body
of
the
church
,
or
else
of
the
Church
militant
here
on
earth
.
The
communion
of
the
whole
body
,
is
the
participation
of
life
and
all
other
offices
of
life
,
that
euery
member
and
the
whole
body
hath
of
the
heade
,
as
S.
Paule
teacheth
plainely
Ephes.
4.
The
communion
of
saintes
here
on
earth
,
as
it
is
a
pa●te
of
the
whole
communion
,
so
the
whole
Vertue
commeth
also
from
the
heade
,
and
the
members
haue
but
the
administration
thereof
,
according
to
the
measure
and
office
of
euery
one
.
So
that
when
we
speake
of
the
vniuersall
Church
,
we
beleue
that
all
the
elect
of
God
are
one
mysticall
body
,
that
so
liueth
by
Christ
,
that
it
is
not
possible
for
any
one
member
thereof
to
perish
:
when
we
speake
of
the
communication
of
the
faythfull
heare
on
earth
,
we
meane
the
dispensation
of
the
grace
and
gifts
of
God
,
which
as
euery
one
hath
receiued
of
God
,
so
of
charity
he
is
bound
to
imploye
the
same
,
to
the
profit
of
his
fellowe
members
here
on
earth
:
what
place
is
here
to
merit
for
them
that
are
deade
,
when
one
can
not
merit
for
an
other
that
is
aliue
,
no
not
for
him selfe
,
but
euery
man
hath
his
worthynesse
of
Christ
:
this
is
the
doctrine
of
the
scripture
:
the
other
participation
of
merittes
is
a
mere
deuise
of
men
,
hauing
no
foundation
in
the
worde
of
God
,
so
that
M.
Allen
him selfe
can
not
vouch
so
much
as
one
text
of
scripture
to
warranty
,
where
in
he
can
haue
any
coullor
for
such
communion
of
merites
.
For
that
which
S.
Paule
writeth
1.
Cor.
12.
is
manifestly
vnderstood
of
the
mutuall
offices
of
loue
,
whereby
one
member
hath
compassion
with
an
other
,
&
by
no
meanes
teacheth
either
the
estate
of
the
deade
,
or
the
merittes
of
the
liuing
.
Of
like
credit
it
is
,
that
he
so
constantly
affirmeth
that
the
Saintes
in
heauen
pray
for
their
fellowes
beneth
,
and
that
they
belowe
pray
for
the
helpe
of
the
Saintes
aboue
:
moreouer
that
Christ
our
heade
by
whose
bloude
the
society
standeth
,
will
haue
no
worke
nor
waye
of
saluation
that
is
not
common
to
the
whole
body
in
generall
,
and
particularly
profitable
to
supply
the
neede
of
any
parte
thereof
.
Here
you
see
by
a
plaine
distribution
that
M.
Allen
will
haue
other
workes
and
wayes
of
saluation
,
beside
the
bloude
of
Christ
.
These
things
being
onely
affirmed
and
not
proued
by
the
authority
of
Scriptures
,
although
I
might
confute
at
large
by
the
same
,
yet
it
shall
suffice
to
aunswere
with
that
auncient
father
:
That
which
hath
no
authority
in
the
Scriptures
,
is
as
easily
denied
as
it
is
affirmed
.
But
it
is
a
worlde
to
see
what
a
compasse
you
fetch
,
to
bringe
in
the
Masse
,
for
one
of
the
speciall
meanes
.
It
was
wont
to
be
a
sacrifice
propitiatory
both
for
the
quicke
and
the
deade
,
nowe
you
haue
nicer
termes
for
it
.
Now
:
it
is
the
sacrifice
of
the
Church
.
By
whome
instituted
I
pray
you
?
which
by
the
will
of
the
author
:
if
you
make
God
the
author
,
where
haue
you
one
sillable
in
the
Scripture
to
declare
his
will
?
but
that
which
followeth
passeth
:
By
the
likenesse
of
the
exemplar
(
as
in
deede
being
in
an
other
manner
the
very
selfe
same
.
)
What
is
this
that
I
heare
?
doth
the
Masse
aueyle
because
it
is
like
the
exemplar
?
if
you
meane
the
sacrifice
of
Christ
his
passion
to
be
the
examplar
,
the
masse
is
as
like
it
as
an
apple
is
like
an
oyster
,
for
all
the
apish
pageantes
that
be
played
in
it
.
We
read
in
the
Scriptures
,
that
all
the
sacrifices
of
the
olde
lawe
,
with
the
tabernacle
,
were
made
conformable
to
the
exemplar
and
paterne
that
was
shewed
vnto
Moses
which
was
Christ
Exod.
25.
Heb.
8.
Act.
7.
But
that
there
shoulde
be
any
more
shadowes
,
or
resemblaunces
,
when
the
bodye
and
substance
it selfe
is
come
,
it
is
contrary
to
the
whole
scope
of
the
Epistle
to
the
Hebrues
.
M.
Allen
hath
a
shift
for
that
,
saying
it
is
the
very
selfe
same
in
an
other
maner
.
But
he
is
so
deepe
in
diuinity
,
that
he
forgetteth
his
first
principles
of
logike
.
For
euery
boye
in
Oxford
can
tell
him
,
that
those
things
which
be
like
,
can
not
be
the
same
.
If
therefore
the
Masse
be
like
the
sacrifice
of
Christ
,
then
is
it
not
the
sacrifice
of
Christ
it selfe
.
Againe
the
exemplar
and
the
example
be
proper
relatiues
,
therfore
if
the
sacrifice
of
Christ
be
the
exemplar
whereof
the
Masse
is
the
example
,
the
Masse
can
not
be
the
sacrifice
of
Christ
.
Neither
will
it
helpe
,
that
he
sayth
,
It
is
the
selfe
same
in
an
other
maner
,
so
long
as
the
same
respect
remaineth
.
But
let
him
make
of
his
Masse
what
he
can
,
the
Church
of
God
instructed
by
Gods
worde
receiueth
no
more
sacrifices
propitiatory
,
but
onely
the
sacrifice
of
Christ
his
death
,
which
was
offered
by
no
other
,
but
by
him selfe
,
and
that
once
for
all
.
Seeing
that
by
one
oblation
he
hath
made
perfect
for
euer
,
those
that
are
sanctified
:
Hebr.
10.
2
And
so
sayth
S.
Augustine
in
these
words
.
Neque
enim
piorum
animae
mortuorum
separantur
ab
ecclesia
,
Lib.
20.
de
ciuit
.
Cap.
9
quae
&
nunc
est
regnum
Christi
:
alioquin
nec
ad
altare
dei
fieret
eorum
memoria
,
in
communione
corporis
Christi
:
for
the
soules
of
the
faithfull
deceased
,
be
not
seuered
from
the
Church
,
which
is
already
the
kingdome
of
Christ
,
els
there
shoulde
be
no
memory
kepte
for
them
at
the
altare
,
in
the
communion
of
the
body
of
Christ
.
By
the
force
of
this
vnity
,
what
so
euer
is
profitably
practised
in
this
worlde
one
for
a nother
,
as
prayer
,
almes
,
fasting
,
Sacrifice
,
the
same
thinkes
may
and
ought
,
by
the
example
of
the
Church
,
to
be
carefully
and
with
out
ceasing
procured
for
the
helpe
of
our
frends
,
and
Christian
brethern
departed
.
And
Athanasius
that
great
pillar
,
he
by
a
meruelous
fit
example
setteth
forth
,
how
the
soules
in
an
other
worlde
,
may
haue
the
benefites
of
the
Church
or
Christian
people
,
deriued
downe
vnto
them
,
and
what
sensible
feele
of
release
they
haue
,
Quaest.
ad
Ant.
34.
when
we
desire
God
for
them
.
Quemadmodum
cum
in
campo
vinea
virescit
,
&
vinum
in
vase
occlusum
rebullit
,
ac
propemodum
feruet
:
ita
etiam
●entimus
,
quod
peccatorum
animae
diuinis
beneficijs
incruentae
Hostiae
,
&
gratiarum
actionis
pro
ipsis
habitae
,
gaudeant
:
vt
idem
solus
nouit
&
ordinat
deus
noster
,
qui
in
viuos
&
mortuos
dominium
exercet
.
As
when
the
vine
abrode
in
the
fielde
doth
spring
and
waxe
greene
,
The
communion
expressed
betwixt
the
liue
and
the
dead
,
by
the
naturall
agreement
betwixt
the
vine
in
the
fielde
&
the
wine
in
the
vessel
.
the
wine
salfely
kept
in
barells
at
home
,
doth
also
worke
in
it selfe
,
and
in
a
maner
buyle
:
euen
so
,
as
we
iudge
,
the
soules
of
sinners
,
through
the
benefit
of
the
vnbloudy
host
,
and
sacrifice
of
thankes
gyuing
done
for
them
,
may
waxe
ioyfull
and
gladde
:
as
the
same
Lord
and
God
onely
knoweth
how
,
and
hath
ordeyned
:
who
exercyseth
his
might
,
vpon
the
liue
and
the
deade
.
See
I
pray
you
how
he
by
the
action
of
Gods
Church
in
the
holy
Masse
,
in
which
the
vnbloudy
hoste
and
oblation
is
bestowed
,
hath
founde
some
way
,
of
carying
downe
the
benefite
of
Christes
passion
,
vpon
the
membres
of
his
body
beneth
.
And
though
some
haue
wickedly
sought
,
vtterly
to
breake
the
band
of
peace
betwixt
them
and
vs
,
as
they
haue
cursedly
shaken
th
unity
of
the
liuing
amongest
them selues
,
yet
their
mother
Christs
sp●use
,
acknowledgeth
her
owne
children
still
:
she
seeth
by
the
spirit
of
God
(
whereby
she
seeth
all
trueth
)
the
sorow
of
her
dearest
,
so
farre
out
of
sight
,
but
neuer
out
of
minde
,
she
in
a
maner
feeleth
a
parte
of
her
owne
body
in
paine
.
And
can
not
otherwise
do
,
but
by
all
possible
meanes
and
approued
wayes
,
assay
Gods
mercy
for
their
deliuery
.
And
this
naturall
compassion
of
the
Church
,
passeth
through
euery
membre
thereof
,
and
ought
to
moue
euery
man
,
by
the
lawe
of
nature
,
to
procure
as
much
helpe
as
he
may
.
And
so
much
the
more
,
do
we
owe
this
naturall
duety
vnto
them
,
because
they
now
can
not
helpe
them selues
,
being
out
of
the
state
of
deseruing
,
and
place
of
well
working
,
onely
abiding
Gods
mercy
,
in
the
sore
sufferance
of
paines
vntollerable
.
They
them selues
,
as
yet
your
brethern
,
and
a
portion
of
your
body
,
require
to
be
partakers
of
your
benefites
.
They
feele
ease
of
euery
prayer
:
your
almes
quensheth
their
heate
,
your
fasting
releaseth
their
paine
:
your
sacrifice
wipeth
their
sinnes
and
sores
:
so
strong
is
the
communion
of
sainctes
,
that
,
what
so
euer
you
do
that
is
acceptable
,
it
ishueth
aboundantly
downe
to
them
.
2
When
all
authoritie
out
of
Gods
word
fayleth
you
,
wherby
you
should
proue
that
the
soules
departed
receiue
benefite
by
the
merits
of
the
liuing
,
you
flie
to
the
authoritie
of
men
.
And
fi●st
Augustine
must
proue
that
the
godly
departed
are
not
separated
from
the
Church
,
because
memory
of
them
is
made
at
the
aultare
.
We
nothing
doubt
,
but
that
the
soules
of
the
godly
departed
,
remaine
still
in
the
body
of
Christ
which
is
his
church
,
but
we
ground
vpon
better
authoritie
then
the
authoritie
of
Augustine
,
and
vpon
better
proofe
then
the
reason
which
he
allegeth
,
or
else
we
might
not
be
so
certayne
of
it
as
we
are
.
And
to
the
similitude
of
Athanasius
which
you
note
to
be
Quaest.
ad
Ant.
34.
I
aunswere
that
in
the
place
by
you
noted
there
is
no
such
word
nor
any
of
his
questions
ad
Antiochum
that
I
can
find
,
where
so
euer
you
had
it
.
Although
that
booke
of
questions
is
easily
to
be
seene
of
all
men
and
confessed
of
Nannus
one
of
your
owne
side
to
be
none
of
Athanasius
doing
:
we
say
that
first
it
must
be
proued
that
the
soules
departed
receiue
benefite
by
masses
,
and
then
we
shall
not
striue
for
the
maner
how
:
but
mans
authoritie
is
to
weake
to
carry
away
so
weighty
a
matter
.
And
therefore
I
will
be
as
bold
with
you
as
Augustine
was
with
the
Donatistes
de
pastoribus
cap.
8.
Auferantur
chartae
humanae
sonent
voces
diuinae
.
Ede
mihi
vnam
Scripturam
pro
parte
Donati
.
Let
mens
papers
be
remoued
&
let
the
voices
of
God
sound
,
shew
me
one
Scripture
for
Donatus
side
,
euen
so
M.
Allen
I
will
not
sticke
to
vrge
you
when
you
leane
wholy
to
the
authoritie
of
men
.
Away
with
mens
writings
,
let
Gods
word
be
heard
from
you
,
shew
me
but
one
Scripture
,
to
proue
all
that
you
haue
sayd
in
this
chapter
of
the
merites
of
the
liuing
to
profite
the
deade
,
3
Onely
he
that
is
cutte
of
from
this
happy
society
,
hath
no
compassion
of
them
,
nor
feeleth
not
how
they
are
knitt
vnto
vs
,
by
loue
and
vnity
of
one
heade
,
and
one
body
.
You
shall
heare
his
vnnaturall
,
and
worse
then
heathen
wordes
:
Dum
mortuos
a
nostro
contubernio
subduxit
dominus
,
Cal.
Instit.
nullum
nobis
cum
illis
reliquit
commercium
,
ac
ne
illis
quidem
nobiscum
.
When
the
Lorde
hath
taken
the
deade
out
of
our
company
,
he
hath
dispatched
vs
of
all
intermedlyng
with
them
,
or
they
with
vs
.
This
man
was
borne
to
breake
the
bande
of
vnity
,
which
he
hated
both
in
the
liue
and
dead
.
By
whose
meanes
it
is
now
come
to
passe
,
that
those
which
of
reason
might
clame
our
aide
,
are
vnnaturally
disapointed
of
all
such
remedies
,
whereby
any
comforte
might
to
them
arise
.
Such
lacke
of
compassion
is
driuen
into
our
heades
,
that
we
feele
not
the
woe
of
our
owne
fellowes
,
our
kinne
,
our
brethern
,
and
our
owne
membres
.
It
is
a
thousand
yeare
and
more
,
sith
a
holy
father
,
not
hauing
halfe
the
cause
that
we
nowe
haue
,
But
because
all
this
forgetfullnesse
,
commeth
by
the
wicked
suggestion
of
these
late
deuilish
opinions
,
which
mainteine
that
the
prayers
of
the
liuing
,
or
their
workes
,
do
not
extende
to
the
deade
in
Christ
:
therefore
,
for
the
destruction
of
this
vnkind
heresie
,
and
planting
in
our
heartes
with
the
trueth
,
the
feeling
of
our
housholde
fellowes
sores
,
I
shall
proue
that
in
all
times
,
as
well
of
nature
,
as
the
lawe
and
Gospell
,
the
faithfull
men
haue
euer
ioyned
in
all
their
prayers
and
acceptable
workes
,
the
soules
departed
:
as
vnto
whome
,
by
right
of
their
communion
and
fellowship
in
faith
,
the
reliefe
of
Gods
grace
and
Christes
merits
do
appertayne
.
Therefore
,
this
once
declared
,
let
vs
except
them
from
no
painefull
worke
of
the
liuing
,
nor
charitable
deede
,
nor
good
prayer
,
nor
sacrifice
,
nor
teares
,
no
nor
from
the
inward
dolour
nor
loue
of
mans
heart
.
Learne
to
know
what
it
is
to
be
in
a
common
body
,
and
thou
shalt
streight
perceiue
,
that
the
least
motion
of
thy
mind
,
stirred
by
Gods
grace
,
shall
be
caried
to
the
reliefe
of
that
part
which
thou
pitied
,
and
most
intended
.
3
Here
but
that
you
haue
a
pleasure
to
spue
out
your
pestilent
poyson
against
that
noble
light
of
Gods
Church
M.
Caluine
,
is
nothing
that
neede
any
such
exclamation
which
you
make
with
open
mouth
,
as
though
Caluine
denyed
the
communion
of
Saincts
,
which
he
doth
most
constantly
affirme
euen
in
the
same
place
out
of
which
you
haue
rent
those
words
that
you
so
bite
and
teare
with
your
venimous
teeth
.
lib.
3.
cap.
20.
sect.
24.
where
he
speaketh
against
inuocation
of
Sainctes
,
who
being
in
rest
with
God
(
he
sayth
)
are
not
to
be
drawne
by
the
prayers
,
vnto
earthly
cares
of
our
necessities
,
which
eyther
they
know
not
,
or
they
can
not
helpe
.
For
that
office
of
charitie
which
the
godly
doe
exercise
in
this
life
by
praying
one
for
an
other
,
is
grounded
vpon
the
commaundement
of
God
and
vpon
his
promise
,
which
two
thinges
are
the
chiefe
to
be
considered
in
prayer
.
But
all
these
reasons
concerne
not
the
dead
,
whom
when
the
Lord
hath
remoued
from
our
company
,
he
hath
left
vs
no
intermedling
with
them
,
nor
them
with
vs
,
so
farre
as
we
can
conceiue
by
any
coniectures
.
These
be
Caluins
wordes
by
which
he
meaneth
,
that
although
the
affection
of
charitie
remaine
in
the
deade
,
yet
it
is
not
shewed
by
looking
to
our
earthly
necessities
,
which
they
know
are
subiect
to
the
prouidence
of
God
.
Moreouer
they
haue
not
(
that
we
know
by
the
Scripture
)
any
commaundement
or
promise
to
cause
them
to
pray
for
vs
,
neither
haue
we
any
to
pray
to
them
.
And
this
is
that
intermedling
which
Caluine
denyeth
to
be
betwene
the
deade
&
the
liuing
,
namely
such
as
is
betwene
them
that
are
liuing
among
them selues
.
As
for
the
exhortation
of
him
that
wrote
to
his
brother
in
the
desert
,
what
so
euer
he
was
or
how
long
so
euer
it
be
since
he
wrote
,
because
it
hath
not
authoritie
in
the
word
of
God
,
I
weigh
it
as
the
words
of
a
man
,
whose
credite
in
diuine
matters
,
is
nothing
without
the
word
of
God
.
What
the
Church
of
God
hath
euer
principally
practised
for
the
soules
departed
,
by
the
warraunt
of
holy
Scripture
:
with
the
defense
of
the
Machabees
holy
history
,
against
the
heretikes
of
our
time
.
CAP.
III.
1
BVt
amongest
so
many
meanes
of
helpe
,
these
haue
bene
euer
counted
most
soueraigne
:
Gregori
.
in
epist.
ad
Bonifac.
Sacrifice
,
prayers
,
almes
,
and
by
example
of
scripture
most
commended
.
Though
fasting
added
vnto
any
of
them
,
hath
singular
strength
in
this
case
,
and
euer
was
ioyned
in
all
earnest
sute
,
made
to
God
for
our selues
or
other
.
We
can
not
better
begin
to
shew
the
practise
hereof
,
then
at
that
scripture
,
which
sufficiently
commendeth
at
once
,
all
three
:
written
in
the
second
booke
of
Machabees
in
these
wordes
:
Iudas
hortabatur
populum
conseruare
se
sine
peccato
,
Cap.
12.
sub
oculis
videntes
quae
facta
sunt
pro
peccatis
eorum
qui
postrati
sunt
.
Et
facta
collatione
,
duodecim
millia
drachmas
argenti
misit
Ierosolymam
offerri
pro
peccatis
mortuorum
sacrificium
,
bene
&
religiose
de
resurrectione
cogitans
:
(
nisi
enim
eos
qui
ceciderant
resurrecturos
speraret
,
superfluum
videretur
&
vanum
orare
pro
mortuis
)
&
quia
considerabat
quod
hi
qui
cum
pietate
dormitionem
acceperant
,
optimam
haberent
repositam
gratiam
.
Sancta
ergo
&
salubris
est
cogitatio
,
pro
defunctis
exorare
,
vt
a
peccatis
soluantur
.
The
valiaunt
man
Iudas
,
exhorted
the
people
to
kepe
them selues
from
sinne
,
hauing
before
their
eyes
,
what
was
fallen
for
the
offensies
of
them
that
were
slaine
.
And
a
common
gathering
being
made
,
he
sent
xij
thousand
peces
of
siluer
to
Ierusalem
,
to
offer
for
the
sinnes
of
those
that
were
departed
,
a
Sacrifice
:
being
well
and
religiously
minded
,
concerning
the
resurrection
:
for
except
he
had
suerly
trusted
,
that
such
as
were
slaine
shoulde
arise
againe
,
it
might
haue
bene
counted
vaine
and
superfluous
to
praye
for
the
deade
.
But
because
he
did
well
consider
,
that
such
as
in
piety
receiued
their
sleepe
,
had
grace
and
fauour
laide
vp
for
them
,
therefore
it
is
a
holy
and
proffitable
meaning
to
praye
for
the
deade
,
that
they
may
be
assoyled
of
their
sinnes
.
So
farre
the
Author
of
the
historie
speaketh
:
setting
forth
most
euidently
,
the
notable
piety
of
Iudas
in
exhorting
them
to
releue
the
departed
,
the
like
liberall
almes
of
the
people
,
the
prayers
there
in
the
campe
,
and
the
sacrifice
at
Ierusalem
celebrated
for
the
same
purpose
.
In
all
which
doing
,
the
scripture
much
prayseth
that
worthy
zele
of
Iudas
,
as
a
thing
both
profitable
to
the
departed
towardes
the
remission
of
their
offensies
,
and
no
lesse
agreeing
to
that
his
especiall
hope
of
the
resurrection
to
come
:
counting
it
a
foly
to
pray
for
them
,
of
whose
resurrection
we
are
not
assured
.
Wherby
,
I
can
not
tell
whether
a
man
may
well
gether
,
that
such
as
deny
the
fellowship
of
the
liue
with
the
deade
,
or
condemne
prayers
made
for
them
,
steadfastly
beleue
not
the
resurrection
.
Take
heede
And
in
deede
if
we
note
well
,
we
shall
finde
that
the
prayers
for
the
deade
haue
bene
euer
taken
both
as
an
argument
to
proue
,
and
as
a
protestation
of
the
faithfull
,
to
shewe
their
minde
and
faith
,
concerning
the
resurrection
.
So
did
Epiphanius
that
holy
father
,
make
confession
of
the
Churches
faith
for
the
resurrection
,
and
immortality
of
the
soule
,
by
the
praying
for
the
departed
,
and
ioyning
them
to
the
partaking
of
the
workes
of
the
liue
.
In
oratione
pro
de
funct
.
that
by
supplication
for
the
soules
,
resurrectionis
spes
solidatur
,
the
hope
of
resurrection
is
established
.
And
therefore
Dionysius
the
auncient
in
his
misticall
prayer
and
sa●r●fice
for
the
departed
,
declareth
that
there
was
a
minister
that
did
solemnely
recite
certaine
places
out
of
scripture
,
for
to
confirme
the
hope
of
resurrection
.
Ecclesiast.
Hierrarch
.
Cap.
7.
So
that
this
practise
of
the
faithfull
hath
not
onely
bene
euer
accompted
a
plaine
trueth
,
but
it
hath
bene
a
grounde
and
a
principle
to
confirme
the
article
of
resurrection
and
immortality
of
the
soule
.
And
therefore
the
facte
of
Iudas
,
is
with
such
commendation
mentioned
in
the
scripture
.
For
in
those
dayes
the
heresie
of
the
Saduces
denying
the
resurrection
and
the
life
to
come
(
as
Iosephus
writeth
)
began
to
take
greate
holde
amongest
the
Iewes
,
Antiq.
li.
1●
.
Cap.
8.
about
byshop
Ionathas
his
time
:
in
which
tiue
of
diuersity
,
that
true
beleuer
thought
to
make
plaine
protestation
of
his
faith
,
by
his
notable
facte
.
And
now
I
must
needes
be
bolde
to
tell
these
enemies
of
our
communion
,
that
in
acknowledging
them selues
to
haue
nothing
to
do
with
the
soules
departed
,
they
are
at
the
next
doore
by
,
to
denie
the
immortalitie
,
and
to
terme
them
deade
soules
as
Vigilantius
did
.
Hiero
con
.
vig.
Whome
Gods
Church
very
conformably
to
Christes
calling
and
fittly
for
the
protesting
the
common
faith
,
nameth
,
Dormientes
in
signo
pacis
,
Prayers
for
the
departed
agreeth
to
our
faith
of
the
resurrection
and
immortalitie
.
Those
that
sleepe
in
the
signe
of
peace
:
and
the
named
Scripture
,
for
the
same
cause
,
calleth
them
men
a
sleepe
in
pietie
.
Well
,
if
their
denial
of
prayers
for
the
deceased
,
grow
so
farre
as
the
vtter
impugning
of
Christian
hope
for
the
life
euerlasting
,
and
so
with
purgatory
,
take
away
hell
and
heauen
togither
,
as
the
Sadduces
did
,
(
which
God
of
his
might
turne
from
them
)
but
if
they
doe
,
because
there
is
such
affinitie
betwixt
both
their
teachings
:
and
this
of
theirs
,
may
seeme
alwayes
to
haue
bene
ioyned
to
that
extreme
falshoode
of
the
others
,
then
shall
Gods
Church
still
protest
the
faith
of
her
children
,
by
prayers
and
practise
for
the
deade
,
both
by
the
example
of
the
fathers
in
Christes
Church
vnder
the
Gospell
,
and
by
the
fact
of
worthy
Iudas
in
the
lawe
before
.
CAP.
III.
1
WE
haue
all
this
while
called
for
authoritie
of
the
scripture
,
now
we
shall
haue
scripture
I
trowe
,
or
else
M.
Allen
shall
misse
of
his
purpose
Sacrifice
,
almes
,
prayers
,
commended
by
scripture
,
to
be
meanes
to
helpe
the
soules
in
purgatory
.
And
the
scripture
is
written
.
2.
Machab.
12.
Prothesauro
carbones
:
we
haue
founde
coles
in
the
steed
of
treasure
.
Is
this
all
the
scripture
we
are
like
to
haue
?
this
hath
bene
aunswered
of
olde
to
be
no
holy
nor
canonicall
scripture
,
and
that
by
many
reasons
.
First
because
it
conteineth
matter
contrary
to
the
vndoubted
worde
of
God
.
I
omit
this
matter
in
controuersy
in
the
14.
chap.
the
author
of
the
booke
commendeth
one
Razis
for
killing
him selfe
,
which
is
contrary
to
the
word
of
God
.
Wherefore
M.
Allen
by
authoritie
of
this
booke
,
&
the
example
of
a
good
man
Razis
may
as
well
conclude
that
it
is
lawfull
for
men
to
kill
them selues
,
as
by
the
example
of
Iudas
,
that
men
may
offer
sacrifice
for
the
dead
.
Secondly
the
author
of
this
booke
declareth
,
that
he
abridgeth
the
fiue
bookes
of
Iason
the
Cyrenian
,
into
this
one
,
which
is
a
manifest
argument
,
that
he
was
not
the
instrument
of
the
holy
Ghost
.
For
the
holy
Ghost
maketh
no
abridgements
of
others
mens
writings
.
Againe
the
purpose
of
the
author
proueth
that
he
was
not
directed
by
Gods
spirite
,
for
he
confesseth
that
he
tooke
this
matter
in
hande
,
that
men
might
haue
pleasure
in
it
,
which
could
not
away
with
the
tedious
long
stories
of
Iason
.
But
the
spirite
of
God
serueth
not
such
vayne
delight
of
men
.
Moreouer
,
he
sheweth
what
labour
and
sweate
it
was
to
him
,
to
make
this
abridgement
,
and
to
be
short
,
he
maketh
a
very
prophane
preface
,
ambitiously
commending
his
trauell
and
shewing
the
difference
betwene
a
story
at
large
,
and
an
abridgment
:
all
which
thinges
sauour
nothing
of
that
spirite
,
by
which
the
holy
Scriptures
of
God
were
written
,
which
as
S.
Peter
sheweth
,
came
not
by
priuate
mens
will
and
ordinance
,
but
the
holy
men
of
God
spake
as
they
were
inspired
by
the
holy
Ghost
.
2.
Pet.
1.
where
as
all
this
preface
sheweth
nothing
,
but
a
priuate
motion
&
an
humane
purpose
.
And
yet
the
man
is
to
be
commended
for
this
,
that
he
doth
not
boast
of
any
more
reuelation
then
he
had
,
but
in
the
end
of
this
booke
confesseth
his
infirmity
&
desireth
pardon
,
which
is
as
farre
from
the
maiesty
of
gods
spirit
,
as
it
is
agreeable
to
the
weakenes
of
our
deceiuable
nature
,
which
are
apt
to
deceiue
and
be
deceiued
.
If
I
haue
wel
done
(
sayth
he
)
and
as
the
story
required
,
it
is
the
thing
I
desired
:
but
if
I
haue
spoken
slenderly
and
barely
,
it
is
that
I
could
.
For
as
it
is
hurtfull
to
drinke
wine
alone
,
and
then
agayne
water
,
and
as
wine
tempered
with
water
is
pleasant
and
delighteth
the
tast
,
so
the
setting
out
of
the
matter
delighteth
the
eares
of
them
that
readeth
the
story
,
&c.
Who
is
so
voyd
of
the
spirite
of
God
,
that
can
not
see
plainly
that
this
man
had
neither
the
purpose
to
write
that
which
shoulde
instruct
,
much
lesse
that
should
bind
the
consciences
of
men
,
neither
the
gift
so
to
write
as
in
writing
he
could
not
erre
?
But
now
to
come
to
the
text
it selfe
,
first
the
greeke
copy
in
this
place
is
so
mangled
and
corrupted
that
no
good
sense
can
be
gathered
of
the
wordes
,
by
which
it
appeareth
,
that
the
deuils
limbes
haue
bene
●umbling
with
this
booke
,
as
they
haue
bene
with
the
olde
doctors
in
places
where
mention
is
of
prayer
for
the
deade
.
Secondly
seeing
this
facte
of
Iudas
,
hath
no
commaundement
in
the
law
,
in
which
not
so
much
as
one
pinne
of
the
tabernacle
,
was
omitted
,
lest
any
thing
might
be
left
to
the
will
of
man
,
to
deuise
in
the
worship
of
God
,
it
is
so
farre
of
,
that
it
is
to
be
drawne
into
example
,
that
we
may
be
bold
to
condemne
it
for
sinne
,
&
disobedience
,
you
shall
not
doe
(
sayth
the
Lord
)
what
seemeth
good
in
your
owne
eyes
,
but
that
which
I
commaund
you
,
that
onely
shall
you
doe
,
without
adding
any
thinge
to
it
or
taking
away
any
thing
from
it
.
But
M.
Allen
thinketh
he
hath
a
sure
post
to
leane
vnto
,
because
Iudas
Machabaeus
did
by
this
fast
testifie
,
his
hope
of
the
resurrection
,
as
Iasons
abridger
sayth
,
and
also
that
prayers
for
the
deade
,
may
be
an
argument
to
proue
the
faith
that
men
haue
of
the
resurrection
.
It
is
not
vnlike
that
this
reason
preuayled
much
with
the
auncient
fathers
,
as
appeareth
by
their
writings
,
for
commonly
it
hath
the
best
colour
of
any
reason
that
they
bring
to
allow
prayers
for
the
dead
.
But
if
it
be
weighed
with
good
iudgement
,
it
is
of
no
force
to
proue
,
that
prayers
for
the
dead
,
are
lawful
.
For
as
truth
may
be
proued
alwayes
with
true
principles
,
so
often
tymes
it
may
be
concluded
out
of
false
affirmations
.
As
for
example
,
Idolatrie
proueth
that
there
is
a
God
,
but
Idolatry
is
not
therefore
the
true
worship
of
God
.
Of
the
heresie
of
the
Pharisies
that
helde
Pythagoras
opinion
,
of
the
passing
of
one
soule
into
diuers
bodies
,
may
be
concluded
the
immortalitie
of
the
soule
,
but
this
doth
not
iustifie
that
errour
of
the
Pharisies
:
by
the
heresy
of
Origines
which
taught
that
all
men
should
be
saued
at
length
,
not
onely
the
immortalitie
of
the
soule
and
the
resurrection
,
but
also
the
infinite
mercy
of
God
may
be
concluded
,
which
all
are
true
articles
,
yet
was
not
the
heresie
of
Origine
true
for
all
this
,
vnlesse
M.
Allen
hath
forgotten
that
olde
sophisme
which
children
can
solute
:
who
so
euer
sayth
you
are
an
asse
,
sayth
you
are
a
lyuing
creature
:
but
he
that
sayth
you
are
a
liuing
creature
sayth
true
:
therefore
who
so
euer
sayth
you
are
an
asse
sayth
true
.
And
such
for
all
the
worlde
is
M.
Allens
reason
:
who
so
confesseth
prayers
for
the
deade
confesseth
that
the
deade
doe
liue
and
shall
rise
againe
:
but
he
that
confesseth
that
the
dead
doe
liue
and
shall
rise
againe
doth
not
erre
:
therefore
he
that
confesseth
prayers
for
the
deade
doth
not
erre
.
2
But
now
their
aunswere
must
be
here
,
that
this
booke
by
which
I
haue
vrged
them
so
farre
,
shall
be
no
scripture
.
And
this
is
the
ishue
of
heresie
lo.
Heretikes
deny
scriptures
.
These
men
that
lightly
writh
&
wreast
Gods
worde
,
from
all
true
meaning
to
the
maintenaunce
of
their
matter
,
being
further
charged
by
euidence
of
the
wordes
,
when
other
conuenient
shifte
can
not
be
founde
,
they
are
driuen
,
to
refuse
vtterly
the
sacred
canonicall
scripture
of
God
:
for
notwithstanding
their
perpetuall
bragges
of
scripture
,
yet
there
can
no
scripture
holde
them
,
but
they
will
either
finde
a
fonde
shifte
to
loose
it
,
or
els
a
shamefull
stoutnes
vtterly
to
brast
and
breake
it
.
They
first
seeke
by
suttelty
to
vnfasten
the
bonde
of
Gods
trueth
,
which
is
euery
waye
so
enwrapped
with
the
testimonies
of
holy
Scripture
,
then
as
they
can
not
worke
by
wiles
,
they
boldely
brast
the
bandes
in
sonder
.
Thus
when
for
misconstruing
of
this
plane
assertion
of
the
booke
of
Machabees
,
they
can
conuey
no
fit
meaning
,
they
are
driuen
to
harde
shiftes
and
vnsemely
,
to
deny
the
whole
booke
to
be
scripture
,
and
therefore
in
matters
of
question
,
of
no
authority
.
In
which
pointe
,
the
authoritie
of
the
Iewes
moueth
them
more
,
In
prol.
mach.
.
Though
against
a
lewe
or
an
heretike
they
coulde
not
proue
any
article
of
faith
neither
then
nor
nowe
,
by
them
.
Cap.
48.
Cap.
47.
Lib.
2.
Cap.
Cap.
36.
in
denying
the
bookes
to
be
in
the
canon
of
Gods
scripture
,
then
the
decree
of
the
holy
Church
for
the
approuing
of
the
same
to
be
scripture
.
But
S.
Hierome
,
though
he
confesse
the
Iewes
not
to
allowe
them
,
yet
is
bolde
to
recken
them
amongest
the
bookes
of
the
holy
Histories
:
not
measuring
their
authority
by
the
canon
of
the
Hebrues
,
but
by
the
rule
of
Christian
councells
.
The
Canons
of
the
Apostles
will
chalenge
them
from
the
Iewes
and
heretikes
,
to
be
scripture
still
:
Innocentius
the
first
,
in
his
rehersall
of
diuine
bookes
,
numbreth
these
of
the
histories
of
the
Machabees
also
:
the
Councell
of
Carthage
the
third
,
authorisheth
them
,
S.
Augustine
in
his
bookes
.
De
doctrina
Christiana
,
numbring
all
canonicall
scriptures
,
with
the
reste
reciteth
these
also
.
Of
which
bookes
in
the
xviij
,
of
the
Citie
of
God
,
he
thus
further
testifieth
,
Ab
hoc
tempore
apud
Iudaeos
restituto
templo
,
non
reges
sed
principes
fuerunt
vsque
ad
Aristobulum
:
quorum
supputatio
temporum
,
non
in
scripturis
sanctis
quae
Canonicae
appellantur
,
sed
in
alijs
inuenitur
,
in
quibus
sunt
&
Machabaeorum
libri
,
quos
non
Iudaei
,
sed
Ecclesia
pro
canonicis
habet
.
From
this
time
(
he
meaneth
after
the
history
of
Esdras
)
there
was
no
kinges
,
but
chiefe
gouernours
,
after
the
restitution
&
repaire
of
the
temple
,
till
Aristobulus
time
:
of
all
which
time
there
is
no
Chronikle
nor
counte
,
in
the
scriptures
which
be
Canonicall
,
but
in
other
that
be
extant
,
we
finde
that
supplied
:
as
in
the
bookes
of
Machabees
:
which
bookes
,
although
the
Iewes
do
not
,
yet
the
Church
of
God
counteth
for
canonicall
scripture
.
But
what
shoulde
we
stande
in
this
point
:
the
whole
Church
of
God
and
euery
part
or
prouince
thereof
,
euery
learned
doctour
and
vertuous
Christian
man
,
hath
receiued
and
allowed
them
for
scripture
.
the
which
constant
and
perpetuall
iudgement
of
the
Church
of
Christ
,
if
any
man
refuse
,
let
him
be
esteemed
an
Ethnike
.
Or
because
he
defendeth
the
Iewes
authority
against
the
determination
of
Christes
Chur●h
,
let
him
be
at
this
time
accompted
for
a
Iewe
.
And
yet
I
thinke
he
ouer
shooteth
them
herein
:
for
they
confesse
the
history
to
be
true
,
although
not
holy
Scripture
:
neither
haue
they
found
any
such
errour
of
doctrine
therein
conteined
,
as
he
doth
.
And
as
for
the
auncient
Christian
writers
,
and
famous
doctours
,
they
alleage
euen
that
place
to
proue
the
lawefull
prayer
for
Christian
soules
departed
,
whereby
these
fellowes
take
occasion
to
saie
it
is
no
scripture
at
all
.
As
godly
Damascenus
,
in
these
wordes
.
Scitis
enim
quid
dicat
scriptura
,
quomodo
Iudas
ille
Machabaeus
,
in
Syon
,
Ciuitate
regis
magni
,
vt
cognouit
populum
sibi
subiectum
à
Palestinis
hostibus
occisum
,
&
scrutatione
facta
,
inuenta
idola
in
sinibus
corum
,
statim
pro
vnoquoque
eorum
ad
dominum
qui
ad
misericordiam
facilis
&
paratus
est
,
In
lib.
pro
defunct
.
munera
propitiatoria
obtulit
,
sane
ob
summam
religionem
fraternamque
charitatem
,
in
hoc
facinore
,
vt
in
omnibus
alijs
,
a
diuinissima
scriptura
&
magnificus
&
admirabilis
habebatur
.
You
know
(
sayth
he
)
what
the
scripture
reporteth
,
how
that
worthy
Iudas
Machabeus
of
Syon
,
the
City
of
the
great
kinge
,
after
he
vnderstood
certeine
of
his
subiectes
to
haue
bene
slaine
of
the
Palestines
his
enemies
,
and
search
being
made
,
had
founde
in
their
lappes
,
idols
,
straight
wayes
offered
to
God
,
who
is
much
inclined
to
mercy
,
for
euery
of
his
souldiars
so
slaine
,
propitiatory
oblations
▪
who
suerly
,
for
that
act
,
as
proceding
of
wonderfull
religion
and
brotherly
loue
,
and
in
all
other
affaires
,
is
of
the
holy
writte
esteemed
mighty
and
meruelous
.
Longe
before
this
writer
did
S.
Augustine
vse
the
same
booke
and
text
of
Machabees
,
to
proue
the
prayers
&
sacrifice
,
Augustines
answere
to
Pelagius
,
denying
scripture
for
that
it
made
against
his
heresie
.
quoniam
resistit
eis
qui
pro
meritis
hominum
falluntur
:
&
rursus
:
omnibus
hic
liber
tractatoribus
anteponendus
,
quoniam
sibi
cum
anteposuerunt
etiam
temporibus
Apostolorum
proximi
,
egregij
tractatores
:
qui
eum
testem
adhibentes
,
nihil
se
adhibere
nisi
diuinum
testimonium
crediderunt
:
in
English
thus
.
It
is
no
reason
that
the
booke
of
Wisdom
,
which
so
many
worldes
together
hath
bene
worthy
the
reading
in
the
Church
of
Christ
,
shoulde
nowe
receiue
such
wrong
at
our
handes
,
because
it
plainely
resisteth
these
fellowes
,
that
exalt
mans
merites
(
aboue
Gods
grace
.
)
And
againe
,
this
booke
is
of
more
authority
then
all
the
expositours
in
the
worlde
:
for
the
noble
writers
hard
by
the
Apostles
time
,
did
much
preferre
this
booke
before
them selues
,
who
alleaging
the
testimony
of
that
scripture
,
doubted
not
,
but
they
vsed
thereby
,
the
witnesse
of
Gods
holy
word
.
Euen
so
must
we
tell
our
maisters
,
that
it
were
plaine
wrong
,
to
discredit
the
history
of
the
Machabees
,
which
hath
bene
in
our
Bible
euer
sith
Christes
time
for
holy
Scripture
,
because
it
hath
an
euident
testimonie
against
their
false
belefe
,
concerning
the
state
of
the
soules
departed
:
which
booke
,
is
not
onely
better
to
be
beleued
then
all
Caluins
false
gloses
,
but
of
more
authority
then
all
holy
expositors
.
Out
of
which
booke
,
both
S.
Augustine
&
others
many
,
haue
vsed
proofe
of
their
matters
,
as
of
the
testimonie
of
Sacred
and
holy
scripture
.
2
I
will
not
gaine
saye
,
but
who
so
denyeth
the
authority
of
the
holy
Scriptures
,
thereby
bewrayeth
him selfe
to
be
an
heretike
as
all
Papistes
doe
,
which
I
will
proue
afterwarde
.
But
he
that
admitteth
for
scripture
,
that
which
is
not
proceded
from
the
spirite
of
God
,
and
thereby
will
auouch
for
trueth
,
that
which
is
contrary
to
the
vndoubted
worde
of
God
,
is
no
lesse
heretike
then
he
,
for
it
is
all
one
sinne
,
to
adde
to
the
worde
of
God
and
to
take
from
it
.
But
M.
Allen
pretending
to
proue
the
booke
of
Machabees
canonicall
by
authority
of
the
Church
,
when
he
can
not
by
consent
that
it
hath
with
the
scriptures
of
God
,
beginneth
with
the
authority
of
Hieronym
.
in
prol.
Mach.
But
what
he
meaneth
thereby
or
what
place
he
noteth
I
know
not
.
But
this
I
knowe
,
that
in
his
Preface
vpon
the
booke
of
kinges
he
doth
not
onely
omit
it
in
rehersall
of
the
canonicall
bookes
,
but
also
accompteth
it
plainely
among
the
Apocryphall
.
Next
he
alleageth
the
canons
of
the
Apostles
.
Wise
canons
I
promise
you
:
as
truely
made
by
the
Apostles
,
as
the
double
canons
that
lie
on
the
tower
hyll
of
London
.
In
which
are
rehersed
3.
bookes
of
Machabees
two
Epistles
of
Clemens
for
canonicall
scripture
,
but
the
Apocalypse
of
S.
Iohn
hath
no
place
at
all
,
by
which
it
may
appeare
,
what
Apostles
they
were
,
that
made
that
canckred
canon
.
Then
followeth
the
prouinciall
Councell
of
Carthage
the
third
,
which
nameth
the
2.
bookes
of
the
Machabees
amonge
the
canonicall
scriptures
euen
as
it
doth
the
5.
bookes
of
Salomon
,
whereas
the
Church
alloweth
but
3.
namely
the
Prouerbes
,
the
preacher
,
and
the
Canticles
:
and
although
you
shoulde
numbre
to
these
,
the
booke
of
Wisdome
,
yet
can
you
make
but
4.
in
all
that
we
know
of
.
Againe
,
in
what
sence
they
did
call
those
bookes
canonicall
,
appereth
by
Augustine
,
that
was
one
of
that
Councell
,
namely
that
they
maye
be
reade
,
so
it
be
with
iudgement
.
Contra
2.
Gaudentij
epistolam
lib.
2.
cap.
23.
Et
hanc
quidem
scripturam
quae
appellatur
Machabaeorum
non
habent
Iudaei
sicut
legem
&
Prophetas
,
&
Psalmos
,
quibus
dominus
testimonium
perhibet
tanquam
testibus
suis
dicens
:
oportet
impleri
omnia
quae
scripta
sunt
in
lege
,
&
prophetis
,
&
in
psalmis
de
me
.
Sed
recepta
est
ab
ecclesia
non
inutiliter
,
si
sobriè
legatur
&
audiatur
.
And
this
scripture
of
the
Machabees
,
the
Iewes
compte
not
as
the
lawe
and
the
prophetes
and
the
Psalmes
,
to
whome
our
Lorde
geueth
testimony
as
to
his
witnesses
saying
,
it
behoued
that
all
thinges
should
be
fulfilled
,
that
were
written
of
me
,
in
the
lawe
,
and
in
the
Prophetes
,
and
in
the
Psalmes
.
But
it
is
receiued
of
the
Church
not
vnprofitably
,
if
it
be
soberly
reade
and
harde
.
Here
you
see
that
Augustine
howsoeuer
he
alloweth
those
bookes
,
yet
he
alloweth
them
not
in
full
authority
,
with
the
lawe
,
Prophetes
and
Psalmes
,
nor
with
out
condition
of
sobriety
in
the
reader
or
hearer
.
But
Hieronym
sayth
plainely
the
Church
receiueth
them
not
as
canonicall
scriptures
:
in
his
preface
vpon
the
booke
of
Prouerbes
:
Sicut
ergo
Iudith
&
Tobiae
,
&
Machabaeorum
libros
,
legit
quidem
ecclesia
,
sed
eos
inter
canonicas
scripturas
non
recipit
:
Sic
&
haec
duo
volumina
legat
ad
aedificationem
plaebis
,
non
ad
authoritatem
ecclesiasticorum
dogmatum
confirmandam
.
Therefore
euen
as
the
Church
readeth
in
deede
the
bookes
of
Iudith
,
Tobias
,
and
Machabees
,
but
yet
receiueth
them
not
among
the
canonicall
scriptures
so
maye
she
reade
these
2.
bookes
(
videlicet
Ecclesiasticus
and
the
booke
of
Wisdome
falsely
intitled
to
Salomon
)
for
the
edification
of
the
people
,
but
not
to
confirme
the
authority
of
ecclesiasticall
opinions
.
Thus
if
Augustine
doe
simply
allowe
these
bookes
,
you
haue
Hieronym
that
doth
simply
refuse
them
.
If
Augustine
saye
the
Church
receiueth
them
for
canonicall
,
Hieronym
sayth
the
Church
receiueth
them
not
for
canonicall
.
As
for
Damascene
except
you
woulde
stryue
with
numbre
of
witnesses
I
know
not
why
you
alleage
him
,
being
one
to
whose
iudgement
as
but
a
late
writer
in
comparison
,
you
know
we
ascribe
small
credit
.
I
might
produce
against
him
Athanasius
or
at
leste
wise
one
of
elder
time
then
Damascene
vnder
the
name
of
Athanasius
,
but
that
I
haue
alleaged
already
is
sufficient
to
represse
that
vaine
and
vnskilfull
insultation
,
that
you
vse
in
so
many
wastfull
wordes
against
vs
,
for
refusing
the
authority
of
him
,
that
abridged
Iason
the
Cyrenians
bookes
,
for
canonicall
scriptures
.
3
But
our
aduersary
learned
not
this
practise
of
Pelagius
onely
,
for
it
is
an
older
sore
,
and
a
common
sicknesse
to
all
deuisers
of
deuilish
doctrine
:
as
the
skillfull
in
the
Churchies
affaires
may
acknowledge
.
For
some
there
were
,
that
otherwise
coulde
not
vpholde
heresy
,
but
by
the
vtter
deniall
of
all
the
olde
Testament
:
as
Carpocrates
,
Ceuerus
,
Manicheus
.
But
Marcion
and
Cerdon
reiect
all
together
:
August
.
de
haeresib
.
24.
haeres
.
T●rtul
.
de
praescrip.
Iren.
cap.
26
libr.
1.
Euseb.
eccles.
histor.
lib.
4.
De
haeresi
.
ad
quod
vult
deum
30.
haeresi
.
sauyng
Lukes
Gospel
.
Now
Cerinthus
,
and
Ebion
,
make
counte
of
none
of
all
the
Euangelicall
histories
,
but
the
Gospell
of
Matthewe
.
Cerinthus
againe
and
Seuerus
,
woulde
haue
robbed
the
Church
of
the
actes
of
the
Apostles
.
A
sect
called
Alogiani
,
do
refuse
the
Gospell
of
S.
Iohn
,
with
the
Apocalypse
Martine
,
illiricus
,
Caluine
,
and
their
companions
,
that
no
man
,
being
but
an
heretique
,
shoulde
euer
out
pricke
them
,
will
shoulder
with
the
proudest
,
and
lifte
out
of
our
Bibles
the
bookes
of
Machabees
,
with
S.
Iames
Epistle
,
and
more
when
more
nede
requireth
.
The
which
Epistle
,
as
also
the
Epistles
of
Iohn
and
Iudas
,
were
once
doubted
of
,
not
as
conteining
any
matter
,
wherof
,
the
trueth
was
vncertaine
,
but
as
bookes
not
knowen
to
be
of
like
force
as
canonicall
scripture
in
the
impugning
of
heresies
,
or
confirming
articles
of
belefe
:
as
all
workes
be
,
till
Gods
Church
haue
published
their
authority
,
and
declared
all
thinges
in
them
conteined
to
be
of
the
same
credit
that
the
spirite
of
God
is
,
and
of
Gospell
like
trueth
.
The
Churches
vse
in
confirmation
or
publishing
of
the
canonicall
Scripture
.
And
by
that
authority
of
the
Church
what
booke
so
euer
be
allowed
,
though
it
was
not
so
taken
before
,
yet
now
we
must
needes
accept
it
,
sicut
vere
est
verbum
Dei
,
as
the
very
word
of
God
.
And
so
be
these
canonicall
Epistles
,
and
bookes
of
Machabees
,
as
before
is
declared
.
Here
nowe
euery
man
may
learne
,
that
it
is
a
very
daungerous
matter
to
geue
lesse
credit
to
any
of
these
bookes
,
or
wauer
in
any
point
of
faith
written
in
them
,
for
such
fellowes
iudgements
,
that
nowe
amongest
them
,
haue
lefte
vs
neither
olde
nor
newe
Testament
.
Such
stubborne
boldenesse
,
had
these
willfull
men
in
mainteinaunce
of
mischeuous
doctrine
.
Whose
open
impudencie
,
was
counted
handsome
conueiaunce
of
their
scholers
and
adherents
,
which
were
very
many
,
notwithstanding
the
Catholike
Christian
men
in
all
ages
both
meruailed
,
and
lamented
their
blindnesse
.
And
yet
doubtlesse
it
is
not
much
to
be
wondered
at
,
to
see
that
man
flatly
forsake
the
scripture
of
God
,
who
is
not
abashed
,
to
refuse
and
condemne
that
sense
and
vnderstanding
of
the
Scripture
,
which
the
whole
Church
with
all
her
learned
men
haue
euer
allowed
,
and
counted
most
holy
.
Well
by
the
strength
of
this
piller
we
haue
chalenged
and
saued
hitherto
,
for
all
the
barking
of
bandogges
,
the
Scripture
of
God
,
with
the
knowne
meaning
thereof
.
And
so
I
trust
we
shall
doe
still
,
from
the
new
aduersaries
,
by
the
assured
promise
of
th
assistance
of
Gods
holy
spirite
,
which
shall
leade
vs
not
onely
to
the
true
canonicall
Scriptures
,
with
the
sense
of
the
same
:
but
also
guide
vs
in
all
truth
,
necessary
for
our
saluation
.
Let
euery
man
therefore
here
take
heede
,
how
he
doubteth
of
the
knowne
and
certayne
sense
,
that
the
Church
of
Christ
,
by
decree
of
councell
or
consent
of
doctors
,
applyeth
to
any
Scripture
:
least
by
mistrusting
the
sayd
sense
,
he
goe
forward
vnaduisedly
from
open
deniall
of
the
common
,
to
found
a
priuate
meaning
of
his
owne
:
in
the
stubborne
defense
whereof
,
A
necessary
warning
.
when
he
shall
against
the
truth
malipertly
stand
,
he
goeth
vnluckely
forward
,
&
at
the
end
blasphemously
reiecteth
the
blessed
word
,
&
sacred
Scripture
of
God
:
as
we
haue
proued
the
auncient
enemies
of
truth
,
to
haue
done
:
and
as
in
these
new
sect
maisters
we
may
to
our
great
dolour
,
see
.
Yet
loe
,
euen
these
are
they
that
in
all
ages
,
as
Vincentius
sayth
,
flye
in
their
talke
and
teaching
,
ouer
the
law
,
the
prophets
,
the
Psalmes
,
the
Gospell
.
That
cry
out
of
pottes
&
pulpits
,
nothing
but
Gods
word
,
the
booke
of
the
Lorde
,
the
testament
of
Iesus
,
Christ
,
Paule
,
scripture
,
as
it
may
be
supposed
,
and
as
in
th
ende
it
is
proued
,
to
driue
out
of
doores
,
Paule
,
Scripture
,
Testament
,
and
Christ
too
:
and
not
to
bring
into
the
peoples
heades
or
heartes
,
the
feare
and
loue
of
God
,
the
holsom
precepts
of
Paules
heauenly
preaching
,
nor
the
true
meaning
of
any
Scripture
.
Who
being
vrged
,
will
rather
credit
a
minstrells
ballat
,
then
the
Machabeis
,
or
best
booke
in
the
Bible
.
But
now
you
may
see
,
that
whiles
these
men
thought
to
saue
their
credits
,
by
miscrediting
the
Scripture
,
they
haue
wrought
so
wisely
,
that
they
haue
lost
their
owne
credits
,
both
in
this
poynt
,
and
in
all
other
for
euer
.
And
as
they
hoped
by
deniall
of
Scripture
,
to
cloke
their
errour
,
they
haue
wonne
to
them selues
the
property
of
an
heretike
,
by
open
shew
of
their
owne
folly
.
3
And
euen
as
vaine
&
friuolous
is
this
discourse
that
followeth
to
shew
what
bookes
of
scripture
were
in
olde
time
refused
,
by
what
heretikes
.
But
you
thinke
to
match
vs
with
them
,
for
denying
the
Machabees
,
where
vnto
you
adde
the
Epistle
of
S.
Iames
.
If
Martine
and
Illyricus
haue
some
times
doubted
of
that
Epistle
,
they
are
not
the
first
that
doubted
of
it
,
Eusebius
sayth
plainely
it
is
a
counterfect
Epistle
.
lib.
2.
cap.
23.
And
yet
he
was
not
accompted
an
heretike
,
I
saye
not
this
to
excuse
them
that
doubt
of
it
,
for
I
am
perswaded
they
are
more
curious
then
wise
in
so
doing
,
but
whereas
you
ioine
Caluine
with
them
it
is
because
you
can
not
leaue
to
lye
with
out
shame
,
while
you
are
an
instrument
to
defend
diuelish
errors
with
out
shewe
of
trueth
.
For
Caluine
receiueth
it
,
defendeth
it
,
expoundeth
it
,
and
in
all
his
writings
allegeth
it
as
canonical
!
scripture
.
Therefore
if
he
were
as
ill
as
you
compt
him
,
yet
it
were
shame
to
lye
on
the
deuill
.
But
we
shall
not
nede
to
●ake
among
the
olde
heresies
to
finde
what
bookes
of
holy
Scripture
you
Papistes
refuse
,
when
it
is
an
easy
matter
to
take
your
owne
confessions
and
bolde
assertions
,
by
which
it
is
manifest
that
you
doe
not
as
those
heretikes
which
you
name
reiect
some
one
or
two
bookes
but
the
whole
authority
of
all
the
canonicall
scriptures
.
For
when
you
affi●me
that
no
booke
of
holy
Scripture
is
canonicall
,
but
so
farre
forth
,
as
your
Church
will
allow
it
,
who
seeth
not
that
you
doe
abrogate
all
maiestie
and
authoritie
from
the
word
of
God
submitting
it
to
the
iudgements
of
men
?
Moreouer
when
you
will
not
admit
any
sence
of
the
scripture
,
but
such
as
your
Church
wil
allow
,
although
the
same
be
contrary
to
the
plaine
wordes
thereof
,
what
authority
doe
you
leaue
to
the
worde
of
God
:
which
you
make
to
be
but
a
dead
lettre
vntil
you
geue
it
such
a
sence
as
it
pleaseth
you
.
Finally
where
you
make
decrees
of
men
either
priuate
or
common
,
customes
,
traditions
,
vnwritten
verities
,
in
which
is
no
certainety
at
all
,
not
onely
equiualent
,
but
also
oftentimes
superior
to
the
auctority
of
holy
scriptures
,
what
certainety
,
credit
or
estimation
doe
you
leaue
to
the
scriptures
of
God
aboue
other
writinges
?
nay
all
other
writinges
are
in
better
case
then
the
scriptures
are
with
you
.
For
other
writings
may
be
compted
the
workes
of
their
authors
,
with
out
your
censure
the
holy
Scripture
may
not
be
compted
the
worde
of
God
,
except
you
list
so
to
allow
it
:
which
may
as
well
refuse
that
which
is
Gods
worde
in
deede
as
you
receiue
and
obtrude
,
that
which
is
not
the
worde
of
God
at
all
.
Other
writings
haue
such
sence
,
as
the
authors
haue
expressed
them selues
in
their
workes
,
and
maye
be
gathered
by
their
wordes
.
The
holy
Scripture
may
not
haue
any
allowed
sence
,
approued
to
be
the
meaning
of
God
the
author
thereof
,
by
consideration
of
the
wordes
,
nor
conference
of
one
place
with
an
other
,
but
it
must
nedes
haue
such
sence
,
as
your
Church
will
fayne
vnto
it
.
Finally
other
writinges
are
of
credit
according
to
the
authoritie
of
the
writers
:
The
holy
Scriptures
with
you
,
haue
not
credit
according
to
the
authoritie
of
God
the
author
of
them
,
but
according
to
your
determination
,
that
maye
conferre
or
perferre
vnto
them
what
you
list
,
whereby
it
is
manifest
,
that
you
Antichristian
Papistes
receiue
onely
the
names
of
the
canonicall
scriptures
,
and
the
metaphysicall
wordes
abstract
from
all
sence
,
but
the
authoritie
,
meaning
and
credit
,
you
vtterly
deny
to
be
in
them
,
submitting
them
altogether
to
your
owne
selues
and
your
most
corrupt
&
peruerse
iudgement
.
The
rest
of
your
tedious
rayling
vnto
the
ende
of
the
chapter
,
I
know
not
why
I
should
aunswere
further
,
except
it
were
to
waste
incke
and
paper
.
For
the
stocke
of
your
fructlesse
tree
being
digged
vp
by
the
rootes
,
the
proude
toppes
and
braue
braunches
therof
must
nedes
fal
downe
and
wither
away
with
it
.
That
the
funeralls
of
the
Patriarches
,
both
in
the
lawe
of
nature
,
and
Moises
,
and
Christ
,
had
practise
in
them
for
the
reliefe
of
the
soules
departed
.
CAP.
IIII.
1
NOw
therefore
,
I
haue
great
hope
to
trust
so
much
of
all
studious
readers
,
for
that
loue
which
they
beare
vnto
truth
,
that
they
will
geue
creditte
to
the
manifest
wordes
of
Scripture
,
which
so
plainly
doe
set
forth
,
not
onely
the
benefite
that
ariseth
to
the
departed
by
prayers
,
but
also
witnesse
,
that
there
was
practise
at
Ierusalem
by
oblation
and
sacrifice
for
the
same
purpose
,
Iudas
followed
the
order
of
the
church
,
and
not
prescribed
to
the
Church
any
new
sacrifice
or
ceremony
.
by
order
of
their
law
.
For
otherwise
,
would
that
good
knight
so
highly
commended
,
neuer
haue
presumed
to
bring
in
,
any
superstitious
new
vsage
contrary
to
the
rule
of
that
Church
,
neither
would
the
Priestes
at
Ierusalem
haue
offered
for
the
dead
without
contradiction
,
vnder
the
gouernment
of
so
good
a
bishop
:
neither
would
the
Author
of
she
booke
,
vpon
so
light
a
beginning
haue
praysed
the
fact
:
or
otherwise
made
mention
of
it
,
then
as
of
a
new
deuise
of
the
same
man
.
Whom
I
doubt
not
therefore
,
rather
to
haue
followed
the
continuall
custome
of
the
Church
,
then
to
haue
inuented
any
newe
vnknowne
order
of
his
owne
.
Which
may
well
appeare
at
this
day
,
by
the
ceremonies
and
sacrifices
of
the
olde
lawe
,
yet
superstitiously
obserued
emongest
the
dispersed
Iewes
:
where
,
emongest
other
rites
of
their
lawe
,
De
vniuersa
iudeorum
fide
.
recitatur
a
Groppero
in
lib.
de
Eucharist
.
they
offer
and
make
solemne
supplication
for
the
soules
departed
:
as
Antonius
Margarita
,
a
Iewe
that
forsooke
his
profession
,
and
became
Christian
,
witnesseth
in
a
booke
that
he
made
of
the
faith
of
the
Iewes
.
Where
he
reporteth
out
of
their
sacrifice
,
this
prayer
.
Deus
animarum
fidelium
recordetur
,
&
in
paradisum
cum
Abraham
,
Isaac
,
&
Iacob
,
alijsque
integerrimis
sanctis
collocet
:
that
is
:
Lord
remember
the
faithfull
soules
,
and
place
them
in
paradise
with
Abraham
,
Isaac
,
and
Iacob
,
and
other
thy
perfect
Sainctes
and
holy
men
.
And
for
that
purpose
they
haue
a
memoriall
booke
,
as
he
sayth
,
out
of
which
the
names
of
the
departed
are
yerely
recited
.
But
we
much
neede
not
this
report
herein
:
for
that
may
well
appeare
to
haue
bene
vsed
long
before
Iudas
Machabaeus
his
dayes
.
For
what
other
thing
doth
that
long
mourning
,
fasting
,
charitable
releuing
of
the
poore
,
and
other
common
afflictions
which
men
tooke
vpon
them
,
at
the
obites
of
their
friendes
and
fathers
,
as
well
in
the
law
of
nature
,
as
afterward
continually
in
Moises
time
,
what
else
can
they
meane
but
perpetual
practise
for
the
rest
of
their
soules
?
Genes.
23.
Looke
how
religiously
Abraham
celebrated
the
rites
of
his
wiues
funerall
,
which
the
Scripture
calleth
Officium
funeris
,
the
office
of
the
Buriall
,
which
he
fulfilled
by
weeping
and
lamentation
made
ouer
the
corps
.
Neither
can
I
thinke
,
that
the
office
and
iust
funeralls
stoode
in
mourning
or
sorowyng
without
praying
,
or
other
remedies
of
reliefe
towardes
the
departed
,
seeing
especially
that
office
of
mourning
,
by
solemne
dirigies
,
as
we
nowe
tearme
them
,
had
place
,
time
,
and
ordre
,
by
rule
appointed
to
be
executed
:
yea
and
were
not
ended
by
many
dayes
together
,
nor
at
one
time
nother
.
As
it
appeareth
that
Ioseph
and
his
brethern
,
Genes.
50.
executed
their
fathers
funeralls
,
first
fourty
dayes
in
Aegypte
,
and
then
in
their
owne
country
,
celebrabant
exequias
saith
the
text
,
seuen
dayes
together
.
So
the
children
of
Israel
celebrated
Moyses
obsequies
,
Deut.
34.
with
thirty
dayes
solemne
mourning
,
in
the
downes
of
Moab
.
Not
by
that
weeping
which
procedeth
of
priuate
affection
towardes
a
mans
friende
,
for
that
can
not
be
limited
,
nor
yet
prescribed
by
rule
,
as
all
these
solemne
dirigies
were
.
But
questionlesse
this
office
conteined
for
the
reliefe
of
the
deceased
,
almes
,
prayer
,
fastes
,
and
teares
:
all
which
may
well
be
termed
mourning
songes
or
weeping
ouer
the
dead
,
Eccles.
22.
for
that
time
most
conuenient
.
Of
which
the
wise
man
geueth
this
precept
,
Super
mortuum
plora
,
Weepe
ouer
the
departed
.
And
that
thou
maiest
well
perceiue
,
these
publike
rites
of
solemne
dirigies
,
to
perteine
properly
to
the
due
helpe
of
those
,
for
whome
they
be
exercised
,
S.
Ambrose
doubteth
not
to
affirme
,
that
of
those
burialls
in
the
lawe
of
nature
,
S.
Ambrose
time
to
ours
,
from
the
lawe
of
nature
by
the
Patriarches
prescription
,
to
his
dayes
:
Geneua
booke
appointeth
a
still
buriall
.
not
by
mourning
and
mumchaunse
as
the
buriall
of
Geneuas
booke
appointeth
,
but
at
the
holy
altares
these
obites
were
kepte
,
as
with
deuoute
prayers
,
and
sacrifice
.
Whereof
in
better
place
,
I
shall
speake
more
anone
.
He
alludeth
there
also
,
to
our
dilexi
:
and
other
Psalmes
which
we
yet
singe
in
Gods
Church
,
ouer
the
departed
.
CAP.
IIII.
1
WHen
you
haue
perforce
as
you
phantysie
made
a
breatch
in
that
strong
walle
that
enuironed
the
canonicall
scriptures
,
and
made
a
great
seperation
between
them
and
all
other
writing
,
by
thrusting
in
the
abridgment
of
Iasons
storie
among
them
,
now
as
though
you
had
taken
the
citye
,
you
make
spoile
and
hauoke
,
with
out
all
order
or
honesty
of
all
that
liketh
you
within
the
compasse
of
holy
writ
and
with
out
.
Nowe
burialls
,
mournings
,
almes
,
fasting
,
festing
,
building
,
times
and
seasons
all
are
youres
.
But
he
that
longeth
to
haue
his
splene
or
his
gaule
moued
,
let
him
reade
these
discourses
following
,
if
he
list
to
laugh
at
foolish
arguments
let
him
come
hether
,
if
he
wil
be
angry
with
frowarde
applications
of
the
scripture
here
can
he
not
wante
occasion
.
And
first
he
hopeth
that
all
they
that
loue
the
trueth
will
fauor
his
cause
,
when
they
heare
out
of
the
scriptures
,
that
sacrifice
for
the
deade
,
was
offered
at
Ierusalem
by
order
of
the
lawe
?
By
order
of
the
lawe
M.
Allen
?
shew
me
one
iote
or
title
of
the
lawe
to
approue
sacrifice
for
the
deade
.
Et
eris
mihi
magnus
Apollo
,
&
Phyllida
solus
habebis
,
and
I
will
worshippe
your
wordes
as
an
oracle
,
and
confesse
that
you
onely
haue
the
trueth
.
I
know
your
aunswere
:
you
haue
no
writing
,
but
you
haue
good
reasons
,
for
so
good
a
knight
,
so
many
priestes
,
so
good
a
bishop
,
such
an
author
woulde
neuer
haue
allowed
it
,
if
it
had
not
bene
according
to
the
lawe
of
God
.
Touching
your
authour
we
haue
saide
enough
already
,
As
for
the
good
knight
Iudas
,
was
not
so
suer
of
falling
,
but
Dauid
a
better
knight
then
he
,
transgressed
the
lawe
of
God
,
to
carry
the
arke
vpon
a
new
chariotte
,
which
shoulde
haue
bene
borne
vpon
mens
shoulders
,
1.
Chron.
13.
wherein
not
onely
Dauid
,
but
so
many
Priestes
,
and
Leuites
,
so
good
a
bishop
,
and
the
whole
generall
councell
of
Israell
did
erre
.
Here
was
neither
Zadocke
,
nor
Abiather
,
nor
Abinadab
,
nor
Gad
,
nor
Nathan
or
any
other
that
made
contradiction
,
vntill
God
him selfe
shewed
his
displeasure
by
killing
of
Vzza
But
because
M.
Allen
thinketh
the
bishop
being
so
good
a
man
,
woulde
neuer
haue
consented
to
it
,
if
it
had
bene
euill
.
I
woulde
aske
of
him
,
who
was
bishop
or
high
priest
then
,
that
he
was
so
good
a
bishop
,
and
so
worthy
of
his
commendation
.
Suerly
if
he
were
a
good
man
,
he
was
much
to
blame
to
suffer
any
such
thing
to
be
done
,
in
the
temple
of
God
,
which
was
not
appointed
by
the
lawe
of
God
.
But
if
he
were
a
wicked
and
an
vngodly
man
,
by
M.
Allens
owne
reason
,
it
is
not
vnlike
,
but
that
he
woulde
for
the
gaine
of
2000
drachmes
of
siluer
,
suffer
such
a
superstitious
newe
vsage
contrary
to
the
lawe
.
Now
because
M.
Allen
sayeth
he
was
so
good
a
bishop
,
let
him
chose
which
it
was
of
these
3.
that
satte
on
the
seate
of
the
high
priest
all
the
time
that
Iudas
had
any
dignity
amonge
the
people
,
namely
Iason
,
Menclaus
and
Alcinus
,
let
him
take
the
beste
of
them
(
although
it
appeareth
by
the
story
that
Menaelaus
the
worst
of
them
all
three
,
was
Byshop
in
that
tyme
)
and
he
shall
see
,
that
no
man
euer
(
except
he
were
willfully
disposed
to
lye
)
would
bestow
such
commendation
vppon
him
as
M.
Allen
doth
,
to
call
him
so
good
a
Bishop
,
and
to
defend
the
gouernment
of
so
good
a
Bishop
from
suffering
any
superstitious
vsage
contrary
to
the
law
,
when
they
were
all
three
open
transgressors
forsakers
of
the
law
:
And
what
the
Priestes
of
that
time
were
,
let
his
owne
author
declare
,
2.
Mach.
4.
The
priestes
were
now
no
more
diligent
about
the
seruice
of
the
aultar
,
but
despised
the
temple
,
and
regarded
not
the
sacrifices
,
but
made
hast
to
be
partakers
of
the
wicked
expenses
at
the
play
,
after
the
casting
of
the
stone
.
These
were
those
reuerend
Priestes
of
those
dayes
,
not
vnlike
your
hedge
Priestes
of
popery
.
And
although
Iudas
did
afterward
make
a
peece
of
reformation
,
after
the
horrible
prophaning
of
the
temple
,
and
the
lawes
through
cruell
persecution
,
yet
these
Priestes
were
not
therby
sodenly
chaunged
into
godly
men
carefull
for
the
sinceritie
of
Gods
law
:
but
were
redy
like
the
reformed
popish
Priestes
that
we
haue
seene
in
our
tyme
,
to
doe
what
so
euer
the
Prince
hath
commaunded
,
&
to
be
as
ready
againe
to
doe
the
contrary
at
an
other
Princes
commaundement
.
In
such
a
time
,
&
vnder
so
wicked
a
Priest
,
no
maruell
,
if
such
corruption
did
enter
.
Moreouer
,
the
fact
of
Iudas
fauoureth
not
the
popish
purgatory
,
where
none
but
veniall
and
light
sinnes
are
expiable
,
but
those
that
were
slayne
,
for
whom
the
same
offering
was
made
,
dyed
in
deadly
sinne
as
appeareth
by
the
story
,
they
had
vnder
their
coates
Iewels
,
consecrated
to
Idolls
,
which
was
so
heynous
an
offence
that
Iudas
feared
that
they
should
haue
bene
all
vtterly
destroyed
for
their
fault
,
and
therefore
it
might
seeme
,
that
he
caused
the
sacrifice
to
be
offered
not
so
much
to
pacifie
God
for
them
that
were
killed
,
as
to
purge
them selues
of
that
pollution
and
prophanation
,
sauing
that
the
author
of
the
booke
expoundeth
that
fact
otherwise
.
And
whereas
M.
Allen
sayth
,
that
prayer
for
the
dead
is
yet
vsed
of
the
Iewes
.
They
that
haue
as
good
cause
to
know
their
custome
as
he
,
affirmeth
contrary
.
He
citeth
Antonius
Margarita
turned
from
a
Iewe
to
a
Papiste
which
auoucheth
the
same
.
The
rabbins
in
their
writings
,
when
they
speake
of
any
that
is
dead
,
they
onely
blesse
his
memory
,
and
in
the
booke
of
their
common
praiers
,
and
ceremonies
printed
in
the
hebrew
tongue
there
is
no
such
forme
of
prayer
to
be
found
for
the
deade
.
But
if
any
of
them
(
as
they
doe
in
many
ceremonies
papizare
)
haue
learned
the
superstition
of
the
Papistes
,
it
is
not
this
alone
that
they
haue
contrary
to
the
word
of
God
.
But
lette
vs
come
to
the
matter
of
this
chapter
,
M.
Allen
asketh
what
other
thing
doth
all
the
mourning
,
fasting
,
and
other
ceremonies
of
burying
meane
,
but
a
practise
for
the
rest
of
their
soules
?
I
aunswere
with
distinction
,
because
his
question
is
with
confusion
:
partly
they
meane
,
that
those
which
did
such
thinges
lamented
for
the
departure
of
so
excellent
men
,
partly
they
ment
to
shew
their
hope
of
their
resurrection
,
mourning
&
fasting
were
to
expresse
their
sorrow
,
the
other
ceremonies
were
to
declare
that
mens
bodies
should
rise
againe
.
As
for
almes
I
find
not
that
it
was
vsed
at
burialls
.
But
what
meane
you
M.
Allen
(
if
you
be
not
out
of
your
wittes
)
to
imagine
prayer
for
the
dead
to
be
practised
at
those
burialls
?
when
in
so
many
burialls
as
are
rehearsed
in
the
Scriptures
,
with
all
ceremonies
vsed
about
them
,
neuer
is
there
one
word
,
nay
not
one
sillable
,
to
proue
prayer
for
their
soules
.
And
yet
as
a
man
with
a
marble
face
,
you
are
not
ashamed
to
affirme
,
that
rites
,
offices
,
diriges
,
obites
,
trentalls
,
&c.
were
practised
by
them
,
for
the
reliefe
of
the
soules
in
purgatory
.
It
may
be
that
much
of
your
paultry
,
by
fond
imitation
was
taken
of
such
doings
to
counterfet
the
examples
of
the
Patriarkes
:
(
but
once
againe
I
say
)
there
is
no
mention
in
al
the
Scripture
of
prayer
for
●he
dead
at
any
burial
.
Wherfore
the
authoritie
of
Ambrose
helpeth
you
litle
,
who
although
he
commendeth
Honorius
for
solemnising
the
funeralls
of
Theodosius
by
the
space
of
40.
dayes
,
after
the
example
of
Ioseph
,
yet
he
sayth
not
,
that
prayer
for
the
deade
was
taken
by
the
example
of
Ioseph
.
But
see
M.
Allen
(
if
you
can
see
any
thing
)
whether
blind
affection
carieth
you
,
that
you
can
not
vnderstand
the
playne
latine
of
Ambrose
,
or
else
will
not
translate
it
a
right
.
Ambrose
speaketh
not
of
his
fortieth
dayes
minde
,
but
of
the
solemnitie
of
his
funerall
kept
40.
dayes
togither
,
as
in
the
embalming
of
Iacobs
body
was
by
Ioseph
.
But
to
say
the
truth
,
how
simple
a
reason
this
was
,
to
take
example
of
,
for
the
time
of
solemnitie
of
funeralls
,
it
is
playne
by
that
place
which
Ambrose
allegeth
,
where
it
is
sayd
that
40.
dayes
were
bestowed
,
by
the
Phisitions
or
Apothecaries
in
embalming
the
body
of
Iacob
,
to
keepe
it
long
from
putrefaction
.
And
how
slenderly
he
reproueth
them
that
kept
7.
dayes
funeralls
,
where
if
his
reason
were
good
by
example
of
Iosephs
Poticaries
to
keepe
40.
dayes
,
theirs
were
better
by
example
of
Ioseph
him selfe
to
keepe
7.
dayes
.
These
be
the
groundes
of
such
superstitions
as
crept
into
the
Church
,
first
by
emulation
of
the
Paganes
,
and
after
seeking
for
colourable
confirmation
in
the
examples
of
the
Patriarkes
.
For
auoyding
of
all
which
inconueniences
that
haue
risen
and
may
rise
,
by
ceremonies
practised
at
burialls
,
the
Church
of
Geneua
very
wisely
&
godly
,
vseth
no
more
ceremonies
in
burying
their
deade
,
then
are
conuenient
for
the
reuerent
laying
vp
of
the
corps
which
is
ordayned
to
ryse
agayne
with
glory
.
Whose
still
buriall
is
better
then
your
yelling
and
howling
,
and
their
mumming
(
if
you
will
needes
so
terme
it
)
more
commendable
,
then
you
masking
.
2
But
in
the
second
booke
of
the
Kinges
▪
the
example
of
the
holy
King
Dauid
is
a
playne
proofe
that
they
fasted
also
for
the
deceased
.
Apprehendens
Dauid
vestimenta
sua
,
scidit
:
Cap.
1.
omnesque
viri
qui
cum
eo
erant
:
&
planxerunt
,
&
ieiunauerunt
vsque
ad
vesperam
super
Saul
&
Ionathan
filium
eius
,
Fasting
for
the
departed
.
&
super
populum
,
&
super
domum
Israel
,
eo
quod
corruissent
gladio
.
And
Dauid
taking
holde
of
his
garmentes
tore
them
:
and
so
did
the
men
with
him
,
and
they
howled
,
wept
and
fasted
vpon
Saul
and
Ionathas
his
sonne
,
with
the
residue
of
Gods
people
,
that
there
were
slaine
.
Now
what
other
thing
did
Dauid
here
and
his
people
,
but
that
which
Iudas
Machabeus
did
afterwarde
,
for
the
like
death
of
his
souldiars
?
I
trowe
there
was
no
fasting
to
be
found
ouer
any
maner
a
person
,
lyue
or
dead
,
for
thy
selue
,
or
other
,
in
the
whole
course
of
scripture
,
but
it
was
to
obteine
mercy
at
Gods
hande
,
towardes
the
partie
for
whome
thou
didest
it
.
So
did
this
same
holy
Prophet
weepe
,
fast
,
2.
Reg.
12.
lye
on
the
grounde
,
and
change
apparell
,
for
his
childe
,
which
he
begat
of
Vrias
wife
,
when
he
lay
at
the
point
of
death
,
stricken
by
Gods
hande
for
the
punishment
of
his
fathers
faulte
.
The
which
he
did
,
as
he
protesteth
him selfe
,
to
turne
the
angry
sentence
of
God
if
it
might
be
,
and
recouer
the
childe
againe
.
But
as
soone
as
the
childe
was
gone
,
he
brake
of
his
longe
fast
,
geuing
his
frendes
to
weete
,
that
he
tormented
not
him selfe
so
,
of
onely
naturall
compassion
towardes
the
childe
,
or
inordinate
lous
,
as
they
thought
,
but
to
obteine
his
purpose
by
such
bitter
teares
,
and
fasting
,
at
Gods
handes
,
for
the
childs
recouery
.
Fasting
then
ouer
any
man
,
and
such
solemne
mourning
,
is
nothing
els
,
but
an
effectuall
asking
of
mercy
,
for
whome
so
euer
it
be
done
.
As
more
plainely
it
is
yet
declared
,
in
the
buriall
of
Saul
and
Ionathas
before
said
,
1.
Reg.
31.
celebrated
by
the
Galadites
and
Saules
souldiars
:
Where
,
as
the
scripture
sayth
,
after
they
had
buried
their
bodies
and
bones
,
they
fasted
vij
.
dayes
.
Et
ieiunauerunt
septem
diebus
.
For
no
other
cause
,
but
thereby
effectually
to
aske
pardon
of
their
offensies
.
There
can
I
am
sure
be
no
reasonable
occasion
of
their
fasting
alleaged
of
no
man
,
but
that
which
the
honorable
Bede
testifieth
for
vs
in
these
wordes
.
Recte
&
ad
literam
pro
mortuis
vt
ad
requiem
peruenire
valeant
septem
diebus
ieiunatur
,
quia
post
sex
huius
mundi
aetates
,
in
quibus
in
carne
laboramus
,
septima
est
in
illo
saeculo
aetas
requictionis
animarum
carne
exutarum
,
in
qua
beatae
tempus
illud
glorificum
,
quando
resurgere
mereantur
expectant
.
Duely
and
according
to
the
letter
,
they
fasted
(
sayth
he
)
for
the
departed
,
seuen
dayes
together
,
to
obteine
rest
for
them
:
because
after
the
six
ages
of
the
worlde
,
in
which
we
trauell
in
flesh
,
the
seuenth
age
is
looked
for
in
that
worlde
,
when
the
soules
be
loosed
from
their
bodies
,
when
the
blessed
and
happy
sort
,
shall
continually
be
in
expectation
of
the
glorious
time
,
by
receiuing
their
bodies
in
the
resurrection
againe
.
2
As
we
haue
had
prayer
for
the
dead
,
so
now
we
shal
haue
fasting
for
the
deade
.
In
deede
the
wordes
sounde
more
like
such
a
matter
then
any
thing
that
can
be
sayed
of
prayer
for
the
deade
.
But
the
sence
is
euident
,
they
fasted
not
for
them
to
redeme
their
soules
,
but
they
fasted
,
to
declare
their
sorrow
,
because
they
were
slaine
with
the
sworde
as
it
followeth
in
plaine
wordes
.
And
yet
to
make
the
matter
more
plaine
,
in
the
same
Chapter
followeth
a
large
forme
of
lamentation
made
by
Dauid
for
them
,
where
if
euer
he
had
vsed
prayer
for
the
deade
,
he
woulde
haue
vsed
it
:
if
not
for
his
father
in
lawe
Saule
,
yet
at
leste
for
his
dearly
beloued
and
sworne
brother
Ionathas
.
But
no
such
thing
came
in
his
minde
,
as
M.
Allen
foolishly
fantysieth
of
him
.
But
M.
Allen
sayth
this
matter
is
more
plainly
proued
,
by
the
Galaadites
,
that
fasted
seuen
dayes
after
the
buriall
of
Saule
and
Ionathas
,
and
he
is
suer
,
there
can
no
reasonable
cause
be
alleaged
of
their
fasting
,
but
onely
to
aske
pardon
for
their
sinnes
.
I
take
this
to
be
a
more
resonable
cause
,
that
they
fasted
and
humbled
them selues
before
God
,
because
they
did
see
the
wrath
of
God
against
the
whole
people
in
the
calamitie
of
the
king
&
his
sonne
,
whose
contumelious
handling
by
the
vncircumcised
,
stretched
to
the
dishonor
of
God
.
And
this
was
common
among
the
Israelites
in
any
great
calamitie
or
daunger
,
or
to
shew
their
sorrow
for
prophanation
of
Gods
glory
.
And
any
of
these
are
more
reasonable
causes
,
then
the
superstitious
surmise
of
Beda
,
with
his
curious
conceit
of
the
six
ages
of
the
worlde
,
where
other
make
seuen
and
eight
ages
.
3
And
that
charitable
reliefe
of
the
poore
,
by
open
almes
and
doles
,
was
also
practised
for
the
welth
of
the
departed
in
the
obittes
of
olde
time
,
the
scripture
it selfe
in
the
fourth
chapter
of
Tobie
maketh
mention
,
Tobiae
.
4.
by
report
of
that
godly
commaundement
,
that
the
good
olde
father
gaue
is
sonne
herein
:
Panem
tuum
cum
esurientibus
comede
,
&
de
vestimē●is
tuis
nudos
tege
.
Panem
tuum
&
vinum
tuum
super
sepulturam
iusti
constitue
,
&
noli
ex
eo
manducare
&
bibere
cum
peccatoribus
.
Eate
thy
breade
with
the
hongry
and
needy
,
and
couer
with
thy
clothes
the
naked
.
Set
thy
breade
and
wine
vpon
the
sepulture
of
the
vertuous
&
make
not
the
sinnefull
partaker
therof
,
which
wordes
of
exhortation
can
haue
no
other
sense
,
but
that
,
as
before
in
the
same
place
,
he
gaue
his
sonne
in
charge
to
bestow
vppon
all
men
according
to
his
hability
,
for
that
there
was
hope
to
all
charitable
almes
giuers
of
Gods
mercy
,
so
now
he
warneth
him
to
feede
the
poore
,
and
breake
his
breade
to
such
especially
,
as
should
come
to
the
iustes
and
funeralls
of
the
departed
.
He
would
neuer
haue
put
him
in
minde
to
haue
releeued
the
poore
at
burialls
,
but
for
some
commodity
that
might
arise
to
the
party
deceased
.
for
othe●wise
his
charity
might
haue
proffeted
the
needy
at
other
times
as
well
as
vpon
mens
departure
.
Some
tooke
foolish
occasion
by
this
place
,
to
set
store
of
meate
vpon
the
graue
it selfe
,
where
their
father
or
freinde
was
buried
,
as
though
the
dead
had
bene
desirous
of
corporall
foode
.
Ser.
de
cath.
sancti
Pet.
Lir.
super
hunc
locum
.
The
which
superstitious
error
S.
Augustine
earnestly
improueth
.
Other
some
,
made
great
feastes
at
the
daye
of
their
freindes
death
.
But
the
texte
is
plaine
,
it
was
the
needy
and
good
people
that
were
at
those
solemne
exequies
,
or
other
wise
by
their
prayers
might
be
profitably
present
in
the
dayes
of
memories
holden
for
them
:
which
practise
was
not
prescribed
as
a
newe
thing
to
the
yong
Tobie
,
Tob.
12.
but
it
was
moued
and
praised
vnto
him
,
as
a
holy
vsage
of
other
burialls
in
those
dayes
,
and
alwayes
before
.
Bona
est
oratio
cum
ieiunio
&
elecmosina
:
Prayer
is
profitable
,
sayth
the
holy
Raphel
,
when
it
is
ioyned
with
fasting
and
almes
:
and
therefore
as
the
fathers
in
their
prayers
for
the
dead
,
fasted
,
as
we
haue
proued
,
so
nowe
I
doubt
not
but
almes
shall
crie
for
mercy
at
Gods
hande
for
the
soule
departed
,
vpon
whose
sepulture
these
thinges
be
charitably
wroght
.
3
What
else
?
if
we
had
not
doles
at
burialls
,
proued
by
the
example
of
the
Patriarkes
,
all
were
marred
.
Therefore
Tobias
must
saye
for
doles
.
But
first
we
haue
shewed
already
,
by
authoritie
of
Hieronym
,
which
is
proofe
sufficient
against
the
Papist
,
that
the
Church
receiueth
not
this
booke
of
Tobias
for
canonicall
scripture
.
And
secondly
if
we
shoulde
receiue
it
,
yet
here
is
nothing
that
helpeth
M.
Allens
cause
but
his
owne
simple
surmise
.
He
sayth
in
dede
the
wordes
can
haue
no
other
sence
,
yet
all
that
he
sayeth
is
not
gospell
,
but
what
if
the
truer
texte
of
Tobias
hath
other
wordes
?
First
in
the
Greeke
there
is
no
mention
at
all
of
wine
,
as
is
in
the
Latine
nor
of
setting
breade
and
wine
vpon
the
graue
of
the
vertuous
,
but
the
sence
is
this
:
As
before
he
exhorted
his
sonne
to
feede
the
hongry
with
his
owne
breade
,
and
to
cloth
the
naked
with
his
owne
garments
:
so
nowe
he
willeth
him
to
spare
the
breade
out
of
his
owne
mouth
,
to
bury
the
righteous
,
as
he
him selfe
had
done
chap.
1.
(
which
is
a
cleere
interpretation
of
this
:
)
but
to
geue
nothing
at
all
to
the
vngodly
,
or
to
be
liberall
to
the
rightuous
euen
to
their
death
and
to
see
them
buried
honestly
.
As
for
the
iustes
and
funeralls
M.
Allen
dreameth
that
the
poore
came
vnto
,
to
receiue
penny
dole
or
soule
breade
,
appeareth
in
the
first
and
second
Chapters
how
solemne
they
were
,
when
poore
Tobie
was
fayne
to
steale
the
bodyes
and
bury
them
priuily
by
night
,
yet
vpon
that
corrupt
Latine
texte
(
as
it
should
seeme
)
wherevpon
M.
Allen
buildeth
,
they
vsed
in
Affrica
to
make
sumptuous
and
dronken
feastes
,
vpon
the
graues
of
men
in
the
places
of
buriall
,
which
they
thought
not
onely
to
perteine
to
the
honor
of
the
martyrs
,
but
also
to
be
some
comforte
to
the
soules
of
the
deade
.
This
olde
superstition
Augustine
reproueth
epist.
64.
Aurelio
.
But
it
is
pretily
renewed
in
the
funerall
feastes
of
the
Papistes
,
as
also
the
selling
of
oblations
for
the
deade
which
he
in
the
same
place
condemneth
.
4
We
haue
a
notable
example
in
the
Actes
of
the
Apostles
,
of
the
force
of
almes
with
prayers
,
which
wroght
life
and
procured
mercy
,
euen
in
the
next
world
.
For
the
benefit
of
faithfull
workes
and
holy
prayers
,
will
not
be
limited
by
the
termes
of
this
worlde
:
it
will
haue
course
doune
so
farre
as
the
fellowship
of
this
Christian
societie
reacheth
:
the
deuill
and
all
his
abettours
can
not
stoppe
the
rase
thereof
.
The
onely
shew
of
certaine
cotes
,
with
the
requeste
of
the
pore
widowes
that
wore
them
,
made
to
Peter
the
Apostle
,
turned
Tabitha
to
life
againe
after
her
departure
:
Act.
9.
those
garments
geuen
by
her
when
she
was
a
lieue
,
by
the
careful
trauel
of
her
almes
folkes
,
procured
reliefe
in
the
worlde
to
come
.
They
warmed
the
backes
of
widowes
in
earth
(
sayth
Emissenus
)
and
the
geuer
had
comforth
of
them
being
gone
from
the
earth
.
It
is
good
we
shoulde
all
learne
here
,
Sermo
.
de
initio
quadrage
.
that
haue
receiued
benefite
of
any
man
in
this
liefe
,
with
loue
and
carefullnesse
,
not
onely
in
this
present
worlde
,
but
most
of
all
when
our
frend
is
departed
,
to
represent
vnto
God
before
his
altare
and
holy
ministers
,
with
sorowfull
weeping
&
hearty
prayer
,
the
memory
of
such
thinges
as
we
haue
receiued
by
way
of
almes
or
loue
,
at
his
hand
:
It
shall
be
a
soueraigne
remedy
for
his
infirmities
,
and
the
approuedst
way
to
procure
Gods
mercy
that
can
be
.
The
elders
of
the
Iewes
,
making
earnest
supplication
to
our
Sauiour
,
for
the
Centurions
seruaunt
lying
in
extremitie
,
vsed
the
memorie
of
that
gentilmans
charitable
actes
in
their
church
,
as
the
rediest
waye
to
obteine
grace
and
fauour
at
his
handes
.
They
cried
out
together
:
dignus
est
vt
hoc
illi
praestes
,
Lucae
.
7.
diligit
enim
gentem
nostram
:
&
synagogam
ipse
aedificauit
nobis
.
Lorde
be
gratious
vnto
him
,
he
is
worthy
that
benefite
:
for
he
loueth
our
nation
,
and
hath
him selfe
founded
a
Synagoge
.
And
S
Cyprian
sayth
notably
,
that
good
workes
make
a
more
effectuall
intercession
then
good
wordes
,
he
speaketh
of
the
same
Tabitha
as
followeth
.
Circumsteterunt
Petrum
viduae
flentes
&
rogantes
,
Ser.
de
eleemos
.
pallia
,
&
tunicas
,
&
omnia
illa
quae
prius
sumpserant
indumenta
monstrantes
:
nec
pro
defuncta
suis
vocibus
,
sed
ipsius
operibus
deprecantes
:
the
widowes
compassed
Peter
round
about
,
weeping
and
crauing
,
holding
forth
the
clokes
and
cotes
,
and
all
their
wiedes
which
they
had
giuen
them
before
:
not
requesting
for
the
good
woman
deceased
so
much
by
their
wordes
,
as
by
her
owne
good
workes
.
I
pray
God
we
be
not
ouer
carelesse
in
offering
to
almighty
God
in
these
our
dolefull
dayes
,
the
vnestimable
benefites
which
we
haue
receiued
of
our
forefathers
,
by
the
building
of
all
our
Collegies
,
our
Oratories
,
Churchies
,
and
chappelles
.
They
were
founded
first
,
to
procure
Gods
mercy
,
they
were
many
yeares
together
in
the
mindes
and
memories
of
their
beadsmen
,
represented
before
the
face
of
God
at
his
holy
altare
:
they
are
now
forgotten
with
most
men
,
and
offered
to
God
with
teares
almost
of
none
.
We
should
be
much
more
diligent
for
our
frends
offensies
doubtlesse
,
then
the
poore
women
were
,
onely
for
restore
of
there
benefactors
liefe
againe
.
And
the
force
of
prayers
and
almes
worketh
rather
mercy
in
remission
of
sinne
,
then
fauour
for
calling
to
the
life
of
this
worlde
any
more
.
Therefore
seeing
we
reade
expressely
,
that
prayers
and
almes
haue
bene
proffitable
to
many
,
out
of
the
state
of
our
present
life
,
we
can
not
deny
but
the
workes
of
the
vertuous
passe
by
Gods
prouidence
to
the
soules
separated
from
their
bodyes
,
and
worke
grace
and
fauour
as
the
case
and
condicion
of
the
party
requireth
.
4
But
when
shall
we
make
an
end
if
we
aunswere
such
arguments
as
these
?
The
widdowes
entreated
Peter
to
restore
Tabitha
,
and
shewed
such
garments
as
she
made
whilest
she
liued
,
therfore
prayer
and
almes
helpeth
the
soules
in
purgatory
.
At
a
word
I
say
,
here
is
no
necessary
nor
probable
consequence
.
But
this
is
notable
,
that
he
allegeth
the
sorrowing
of
the
vnbeleuing
Iewes
.
He
is
worthy
of
this
benefite
,
because
he
loueth
our
nation
and
hath
builded
vs
a
Synagoge
.
Belike
he
would
haue
men
thinke
this
Synagoge
was
some
chauntry
,
that
he
builded
for
the
benefite
of
the
soules
in
purgatory
.
5
The
soule
of
Lazarus
whom
our
Sauiour
reuiued
,
was
4.
dayes
in
the
place
and
state
of
the
next
world
when
Martha
and
Mary
his
sisters
prayers
,
procured
his
restore
to
the
land
of
the
liuing
again
.
Which
wemen
I
am
sure
,
were
as
earnest
suters
for
the
rest
of
his
soule
,
as
for
recouery
of
his
personage
:
Ioh.
11.
they
wished
Christ
had
bene
present
in
his
sicknes
,
they
were
assured
of
his
resurrection
at
the
latter
day
,
but
being
stinking
ripe
,
they
thought
our
maister
would
not
presently
call
him
vp
at
that
turne
:
yet
for
his
rest
,
we
neede
not
to
doubt
,
but
they
made
sute
with
sighes
&
sorowfull
teares
,
euery
day
.
Who
by
custom
of
their
countrey
,
as
I
take
it
,
kept
solemne
prayers
for
diuers
dayes
togither
,
in
certaine
seasons
,
at
the
sepul●hre
:
as
the
coniecture
of
Maries
friendes
,
which
came
to
comfort
her
in
heauines
,
may
well
declare
vnto
vs
.
For
as
she
s●denly
at
her
sisters
call
brake
from
them
,
they
,
knowing
the
vsage
of
that
solemne
weeping
at
the
sepulchre
of
the
departed
,
sayd
one
to
an
other
,
quia
vadit
ad
monumentum
vt
ploret
ibi
.
she
is
surely
gone
to
his
graue
,
there
to
wepe
.
In
which
weeping
,
kept
as
it
were
by
course
,
order
,
and
tyme
,
if
our
aduersaries
yet
deny
to
haue
bene
vsed
any
prayers
or
wordes
of
request
,
then
let
them
make
proofe
by
Gods
worde
,
that
they
vsed
nothing
but
vnprofitable
lamentation
:
which
if
it
be
immoderate
,
hath
especiall
mistrust
of
the
resurrection
,
as
S.
Paule
declareth
,
but
ioyned
with
prayers
or
almes
,
as
before
is
proued
,
1.
Thes.
ca.
4
it
hath
the
liuely
hope
,
of
the
life
of
those
that
sleepe
in
peace
.
And
that
to
be
the
true
mourning
for
the
dead
,
S.
Chrysostome
witnesseth
with
me
,
both
often
else
,
and
namely
,
vppon
the
Epistle
to
the
Philippians
thus
:
Defleamus
istos
,
iuuemus
eos
pro
viribus
,
procuremus
illis
aliquid
auxilij
,
Homil.
3.
modici
quidem
,
attamen
iuuemus
eos
.
quomodo
quaue
ratione
?
precantes
pro
illis
,
adhortemur
&
alios
vt
orent
pro
eis
,
pauperibusque
indesinenter
pro
illis
eleemosinas
demus
:
habet
res
ista
non
nihil
consolationis
:
4.
Reg.
19.
Audi
quippe
quid
Deus
dicat
:
protegam
ciuitatem
istam
propter
me
,
&
propter
Dauid
seruum
meum
.
si
memoria
duntaxat
iusti
tantum
valuit
,
quando
&
opera
pro
tali
fiunt
,
quid
non
poterunt
?
Let
vs
mourne
and
weepe
(
sayth
he
)
ouer
the
deade
,
and
helpe
them
according
to
our
abilitie
:
somwhat
let
vs
succour
them
though
it
be
neuer
so
small
,
yet
let
vs
put
to
our
helping
handes
.
But
howe
and
by
what
meanes
?
mary
both
our selues
praying
for
them
,
and
mouing
others
to
doe
the
like
:
yea
and
with
out
ceasing
let
vs
bestowe
almes
for
them
,
this
is
somewhat
confortable
.
For
see
I
pray
you
what
God
sayth
:
I
will
defend
this
city
for
mine
owne
sake
and
for
my
seruaunt
Dauids
sake
.
Truely
if
the
onely
remembrance
of
a
iust
man
might
make
so
much
with
God
,
what
may
not
charitable
workes
done
for
the
same
intent
,
obteyne
at
his
hand
?
This
was
the
mourning
meete
for
the
Christian
burialls
,
as
this
noble
father
teacheth
vs
,
and
this
&
no
other
,
was
practised
in
the
fathers
funeralls
in
Christes
time
and
before
.
As
in
an
other
place
,
this
same
doctor
earnestly
correcteth
the
vse
of
vaine
mourning
,
or
outragious
costly
and
curious
couering
of
the
body
buried
.
Cessemus
quaeso
ab
hac
insana
diligentia
,
sed
eam
morientium
curam
habeamus
,
Homil.
84.
in
Ca.
20.
Ian.
quae
&
nobis
&
illis
conferat
ad
gloriam
Dei.
Largas
pro
his
eleemosinas
faciamus
,
mittamus
eis
pulcherrima
viatica
.
Eleemosina
mortuos
suscitauit
,
quando
circumsteterunt
viduae
ostendentes
quae
fecerat
ipsis
Dorcas
.
Cum
ergo
moriendum
sit
,
quisque
funus
sibi
paret
,
persuadeatque
vt
indigentibus
aliquid
relinquat
.
Nam
si
reges
haeredes
scribentes
,
familiaribus
partem
relinquunt
in
puerorum
cautionem
,
cum
Christum
cohaeredem
filijs
tuis
dimittis
,
intellige
,
quantam
tibi
,
&
illis
concilias
beneuolentiam
.
Haec
sunt
funera
pulcherrima
&
remanentibus
,
&
abeuntibus
proficiunt
:
&
caetera
.
For
Gods
loue
,
sayth
he
,
let
vs
leaue
this
vndiscrete
and
madde
curiositie
:
and
let
vs
so
prouide
for
the
departed
,
that
we
may
both
helpe
them
and
our selues
to
the
glory
of
God
.
Large
almes
must
we
geue
for
them
,
in
so
doing
we
shall
sende
vnto
them
,
as
you
woulde
say
,
a
kinde
of
necessary
foode
and
sustenaunce
for
their
soules
.
This
hath
raised
vp
the
deade
,
when
the
widowes
stoode
round
about
,
making
shewe
of
the
garnements
that
Dorcas
made
for
them
.
Therefore
,
seeing
dye
we
must
,
it
were
not
amisse
,
that
euery
man
procured
his
owne
funerall
before
hande
,
that
is
to
say
,
by
determination
to
leaue
somewhat
to
the
poore
&
needy
.
For
if
mighty
kinges
making
their
heires
,
do
bequeath
somewhat
to
their
familiars
,
for
the
salfe
prouiso
of
their
successours
,
As
prayers
doe
protest
the
resurrection
,
so
vnordinate
mourning
sheweth
the
lacke
of
beliefe
therin
.
thou
may
well
vnderstande
,
when
thou
makest
Christ
the
copartener
with
thy
children
,
thou
procurest
thereby
his
mercy
,
both
to
them
,
and
thy selfe
.
And
these
be
the
right
obittes
,
these
shall
be
commodious
to
the
lyuing
,
and
profitable
to
the
deceased
.
Againe
in
an
other
place
,
he
argueth
that
this
vnordinate
mourning
can
not
stand
with
the
steadfast
belefe
of
resurrection
of
the
departed
,
which
the
prayers
of
Gods
Church
,
and
the
rites
of
Christian
dirigies
do
planely
protest
,
and
proue
:
these
be
his
wordes
.
Cur
post
mortem
tuorum
pauperes
conuocas
?
cur
presbyteros
,
vt
pro
eis
velint
orare
obsecras
?
Homil.
32.
in
Cap.
9.
Matth.
non
ignoro
te
responsurum
,
vt
defunctus
requiem
adipiscatur
,
&
vt
propitium
iudicem
inueniat
:
his
ergo
de
rebus
flendum
atque
vlulandum
arbitraris
?
Non
vides
quàm
maximè
ipsi
repugnas
?
Why
doest
thou
gather
the
poore
people
,
to
come
to
thy
frendes
buriall
?
In
his
time
the
priestes
were
desired
to
pray
for
mennes
soules
.
Why
desirest
thou
the
priestes
to
pray
for
their
soules
?
Thy
aunswere
I
am
shure
will
be
,
that
thou
doest
these
thinges
to
prouide
for
his
rest
,
and
to
obteine
mercy
and
fauour
at
his
iudgies
handes
.
Well
then
go
too
,
what
cause
hast
thou
to
mourne
or
bewaile
his
case
?
doest
thou
not
perceiue
that
thou
art
contrary
to
thy selfe
,
in
thy
owne
facte
?
nowe
all
studious
men
may
see
,
what
force
the
charity
and
almes
of
faithfull
people
euer
had
,
especially
towardes
the
deade
:
how
litle
weeping
auayle●h
,
how
vnlikely
it
is
that
the
prescribed
dayes
of
the
olde
funeralls
in
the
lawe
of
nature
or
afterward
,
were
spent
in
mourning
,
with
out
wordes
or
workes
for
the
departed
:
but
namely
how
this
holy
fathers
sentence
and
minde
fully
setteth
fourth
the
meaning
of
Tobies
precept
,
for
setting
his
breade
and
drinke
vpon
the
sepulchres
,
to
be
nothinge
els
but
a
calling
together
of
the
poore
people
,
and
feeding
them
for
the
benefite
of
the
person
departed
:
that
not
onely
they
by
earnest
prayer
,
but
he
by
charitable
workes
,
might
together
obteine
rest
and
mercy
for
his
soule
.
And
here
,
the
simple
sorte
,
and
such
as
be
ignoraunt
of
the
force
of
almes
,
or
our
fathers
practise
,
for
their
yeares
,
A
great
decay
of
vertue
in
our
time
.
being
brought
vp
in
this
sinnefull
age
when
vertue
is
defaced
,
and
the
workes
of
Christianitie
scarse
to
be
seene
in
a
whole
country
:
and
where
they
be
much
merueled
at
,
as
thinges
rare
,
or
contemned
as
vnprofitable
,
or
of
the
wicked
condemned
vtterly
,
as
superstitious
&
vngodly
:
such
good
young
men
must
looke
backe
a
great
way
with
me
,
to
learne
their
dueties
of
the
blessed
times
paste
,
that
were
wholy
free
from
the
contagion
of
this
pestilent
waste
in
religion
:
euen
to
those
dayes
,
that
our
aduersaries
confesse
,
to
haue
bene
holy
and
vndefiled
.
5
What
a
shameles
man
is
this
?
to
say
the
soule
of
Lazarus
was
restored
to
his
body
,
at
the
prayers
of
Martha
&
Mary
his
sisters
,
who
as
the
Scripture
is
manifest
,
did
not
hope
for
any
restitution
before
the
generall
resurrection
.
Yet
we
neede
not
doubt
(
sayth
he
)
but
they
prayed
dayly
for
his
rest
.
How
proueth
he
that
?
Forsoth
Syr
,
when
Mary
went
out
sodenly
to
meete
Christ
,
the
Iewes
sayd
,
vadit
ad
monumentum
vt
ploret
.
Alacke
that
M
Allen
could
not
put
out
that
pl.
and
then
it
should
be
vt
oret
ibi
.
But
in
good
sadnes
,
if
the
Iewes
had
thought
that
Mary
had
gone
to
pray
at
her
brothers
graue
,
they
would
not
haue
followed
her
to
hinder
her
deuotions
,
but
she
went
to
wayle
,
and
they
followed
to
comfort
her
&
to
forbid
her
M.
Allen
sayth
,
that
immoderate
mourning
hath
a
speciall
mistrust
of
the
resurrection
,
as
S.
Paule
declareth
.
1.
The.
4.
But
ioyned
with
praiers
and
almes
,
it
hath
a
liuely
hope
of
those
that
sleepe
in
peace
,
if
they
sleepe
in
peace
what
neede
haue
they
of
our
prayers
?
but
will
you
see
the
ratte
taken
by
his
owne
rumbling
?
The
place
of
S.
Paule
1.
Thes.
4.
is
directly
to
reproue
immoderate
mourning
for
the
dead
,
which
is
not
meete
for
them
that
haue
hope
.
But
how
hapneth
it
,
that
prayer
,
and
almes
be
not
there
ioyned
to
moderate
mourning
?
yea
how
hapneth
it
,
that
in
so
necessary
a
place
S.
Paule
findeth
no
other
comfort
to
moderate
the
mourning
of
the
faythfull
,
but
onely
the
quiet
rest
of
them
that
are
a
sleepe
in
the
Lord
,
and
the
hope
of
their
glorious
resurrection
?
Surely
if
S.
Paule
had
bene
of
Chrysostomes
minde
he
would
haue
prescribed
other
maner
of
comforts
as
Chrysostome
doth
.
But
where
learned
Chrysostome
that
prayers
and
almes
had
any
comfort
in
them
for
the
dead
?
Surely
he
allegeth
Scripture
,
but
he
applyeth
it
madly
,
and
yet
he
often
applyeth
it
to
the
same
purpose
,
belike
it
was
the
best
he
had
for
that
purpose
.
God
sayth
vnto
Ezechias
,
I
will
defend
this
citie
for
myne
owne
cause
,
and
for
Dauid
my
seruaunts
sake
.
Alas
good
man
what
maner
of
reason
is
this
?
be
it
as
he
sayth
,
that
the
memory
of
Dauid
being
a
righteous
man
,
and
not
rather
the
trueth
of
Gods
promise
,
made
to
Dauid
,
moued
him
to
defend
the
cittie
from
the
enemies
:
doth
it
therefore
followe
that
prayers
and
almes
are
auailable
for
the
deade
for
whome
we
haue
no
scripture
,
no
commaundement
,
promise
,
nor
example
to
pray
?
Who
if
they
be
of
the
number
of
Gods
elect
,
be
in
so
happy
estate
as
they
can
not
be
better
by
our
prayer
,
which
supposeth
them
to
be
in
misery
.
Hieronym
vpon
the
37.
of
Esay
where
the
same
sentence
is
repeted
,
referreth
these
wordes
Propter
Dauid
&c.
to
the
memory
of
Dauid
being
a
vertuous
man
,
wherby
the
Iewes
were
admonished
,
that
not
for
their
merite
,
but
for
his
mercy
sake
and
for
their
ancestors
sake
,
God
woulde
protect
them
,
but
prayer
for
the
deade
he
findeth
not
auailable
by
these
wordes
.
The
other
place
of
Chrysostome
alloweth
rather
almes
that
men
geue
before
their
death
,
or
bequeath
in
their
test●ment
because
it
is
a
worke
of
their
own
,
then
that
almes
which
other
men
geue
for
them
.
For
if
Dorcas
was
restored
to
life
through
her
almes
,
it
was
through
her
owne
almes
,
that
she
did
giue
when
she
was
aliue
,
not
for
any
almes
that
other
did
bestow
for
her
when
she
was
deade
.
The
third
place
of
Chrysostome
sheweth
,
how
hardly
the
people
being
once
n●sl●d
in
superstition
,
coulde
be
kepte
in
any
moderation
,
no
not
in
those
times
where
there
was
great
care
,
diligence
and
knowledge
,
in
their
pastors
:
but
soone
after
as
these
thinges
decayed
in
the
teachers
,
so
superstition
daily
increased
:
and
where
as
you
note
in
the
margent
,
that
priestes
in
that
time
were
desired
to
praye
for
mens
soules
,
I
will
proue
afterwarde
in
a
more
proper
place
,
that
in
the
older
time
they
were
called
together
at
burialls
for
an
other
purpose
.
But
such
is
the
nature
of
mens
deuises
,
that
although
at
the
first
they
seeme
not
altogether
euill
,
yet
in
processe
of
time
,
they
grow
to
more
and
more
inconueniens
,
vntill
at
the
last
they
come
to
be
altogether
abominable
.
And
therefore
your
collection
(
M.
Allen
)
being
all
vpon
false
groundes
is
nothing
to
be
regarded
of
olde
or
younge
.
But
Sathan
your
suttill
maister
,
hath
taught
your
rather
to
appeale
to
the
iudgement
of
the
yonger
sorte
,
who
haue
not
knowen
your
horrible
idolatrie
and
mischeiuous
marchandise
of
mens
soules
,
then
to
men
of
any
riper
yeares
,
which
remember
your
mysteries
of
iniquity
,
and
are
witnesses
of
your
detestable
doinges
.
And
yet
you
do
clame
of
the
decay
of
vertue
in
our
dayes
,
which
whether
it
haue
suffered
a
greater
diminishing
then
in
the
time
of
your
blinde
and
blasphemous
gouernment
,
let
them
that
haue
knowen
both
the
times
,
consider
diligently
and
iudge
indifferently
.
Finally
where
as
you
affirme
,
that
your
aduersaries
confesse
,
that
the
dayes
of
Chrysostome
were
holy
and
vndefiled
,
and
woulde
make
young
men
&
boyes
beleue
so
,
you
must
either
bring
forth
your
authors
that
so
confesse
,
or
else
all
men
both
young
and
olde
must
saye
you
are
a
shamelesse
lyer
:
we
confesse
that
in
those
dayes
,
the
onely
foundation
Iesus
Christ
was
taught
,
and
the
article
of
iustification
by
the
onely
mercy
of
God
was
preached
:
but
yet
we
affirme
that
much
straw
,
wodde
,
and
other
impure
matter
,
was
builded
vpon
the
foundation
,
which
was
a
preparation
to
the
kingdome
of
Antichrist
,
which
was
not
longe
after
to
be
reueiled
.
It
may
be
a
shame
for
you
Papistes
,
to
leaue
and
condemne
for
heresie
,
all
that
is
true
in
those
mens
writings
,
and
agreable
to
the
scripture
and
to
make
such
vaunt
for
a
fewe
superstitious
ceremonies
,
and
vnsincere
opinions
,
which
yet
if
eyther
young
or
olde
wil
indifferently
compare
with
your
abhominations
of
desolation
,
they
shall
easily
perceiue
that
they
differe
as
much
from
you
,
as
we
from
them
.
Man
may
be
relieued
after
his
departure
,
either
by
the
almes
which
he
gaue
in
his
life
time
,
or
by
that
which
is
prouided
by
his
testament
to
be
geuen
after
his
death
,
or
els
by
that
almes
,
which
other
men
do
bestow
for
his
soules
sake
,
of
their
owne
goods
.
CAP.
V.
1
ANd
we
finde
,
the
workes
of
mercy
and
charitie
,
to
helpe
the
soule
of
man
in
this
life
,
towardes
remission
of
his
sinnes
,
or
els
in
the
next
worlde
,
for
release
of
paine
due
vnto
the
same
sinnes
.
All
which
may
be
donne
two
dayes
▪
first
,
Iucae
11.
&
16.
by
thine
owne
hands
or
appointment
,
liuing
in
this
world
,
which
is
the
best
,
perfectest
,
and
surest
meanes
that
may
be
:
for
that
purgeth
sinnes
,
Dan.
4.
Ecc.
3.
Tob.
12.
procureth
mercy
,
maketh
frendes
in
the
day
of
dreade
,
cleanseth
beforehand
,
staieth
the
soule
from
death
,
and
lifteth
it
vp
also
to
life
euerlasting
.
Regarde
not
here
the
ianglers
,
that
will
crie
out
on
thee
,
that
mans
workes
must
not
presume
so
farre
as
to
winne
heauen
,
or
to
purge
sinnes
,
lest
they
intermeddle
with
Christes
worke
of
redemption
,
and
the
office
of
onely
faith
:
make
no
accompt
of
such
corrupters
of
Christian
conditions
,
liue
well
,
and
carefully
followe
these
workes
of
mercy
so
expressely
commaunded
and
commended
in
the
scriptures
,
kepe
thee
within
the
householde
of
the
faithfull
,
and
thy
very
good
conuersation
in
operibus
bonis
,
S.
Iames
.
Maister
Protestaunt
,
let
me
haue
a
sight
of
your
onely
faith
,
with
out
good
workes
:
and
here
lo
,
beholde
mine
and
spare
not
,
by
my
good
workes
.
What
religion
so
euer
you
be
of
,
I
know
not
,
but
I
woulde
be
of
that
religion
,
which
the
Apostle
calleth
,
religionem
mundam
&
immaculatam
,
The
pure
and
vnspotted
religion
:
Doubt
not
to
tell
them
,
that
they
haue
no
sight
in
this
darkenesse
of
heresie
,
in
the
wayes
of
Gods
wisedome
:
they
haue
no
feele
nor
tast
of
the
force
of
his
death
:
they
see
not
howe
grace
prepareth
mans
workes
:
they
can
not
reach
in
their
infidelitie
,
how
wonderfully
his
death
worketh
in
the
Sacraments
:
they
can
not
attayne
by
any
gesse
,
how
the
deedes
of
a
poore
wretch
,
may
be
so
framed
in
the
children
of
God
,
that
,
whereas
of
their
owne
nature
they
are
not
able
to
procure
any
mercy
,
yet
they
now
shall
be
counted
of
Christ
him selfe
sitting
in
iudgement
,
worthy
of
blesse
and
life
euerlasting
.
Bidde
them
come
in
,
come
in
,
&
they
shall
feele
with
thee
in
simplicitie
&
obedience
,
that
,
which
they
could
not
,
out
of
this
society
in
the
pride
of
contention
,
euer
perceiue
,
And
if
they
will
not
so
doe
,
let
them
perish
alone
.
Turning
then
from
them
thether
where
we
were
,
let
vs
practise
mercy
(
as
I
sayd
)
in
our
owne
time
,
in
our
helth
,
when
it
shall
be
much
meritorious
,
as
proceeding
not
of
necessitie
,
but
of
freedom
and
good
will
.
And
then
after
our
departure
,
the
representation
of
our
charitable
deedes
,
by
such
as
receiued
benefite
thereby
,
shall
exceedingly
moue
God
to
mercy
:
as
we
see
it
did
sturre
vp
the
compassion
of
his
Apostle
,
in
the
fulfilling
of
so
straunge
a
request
.
Whereupon
S.
Cyprian
sayth
,
that
almes
deliuereth
often
from
both
the
second
death
,
Serm.
de
Eleemos
.
which
is
damnation
:
and
the
first
,
which
is
of
the
body
.
CAP.
V.
1
NOw
we
shall
see
how
many
wayes
almes
proffiteth
mens
soules
.
First
almes
giuen
by
a
mans
owne
handes
,
is
allowed
for
the
best
,
but
that
my
thinkes
M.
Allen
shoulde
kepe
men
out
of
your
purgatory
and
not
helpe
them
:
when
they
be
there
.
And
here
you
will
seeme
,
to
be
zealous
in
exhorting
men
to
almes
,
and
charge
vs
with
iangling
against
it
,
because
we
affirme
,
that
mens
workes
must
not
presume
to
winne
heauen
,
nor
to
purge
sinnes
,
nor
to
medle
with
Christes
worke
of
redemption
,
and
the
office
of
onely
faith
,
which
assertions
you
call
corruptions
of
Christian
conditions
.
O
blasphemous
barking
of
an
horrible
helhound
.
Doth
the
glory
of
Gods
mercy
and
grace
,
the
worke
of
Christes
redemption
and
the
office
of
onely
faith
hinder
almes
or
corrupt
good
conditions
,
who
seeth
not
although
it
be
a
foolish
thing
to
boast
of
our
works
,
but
that
we
are
compelled
by
this
sclaunderous
tongue
of
yours
,
who
seeth
not
more
true
almes
which
is
giuen
for
Gods
cause
in
one
citie
where
the
Gospell
is
preached
,
then
in
a
whole
cuntrey
where
popery
is
receiued
?
Neither
doe
we
refuse
the
triall
of
S.
Iames
,
with
the
proudest
of
the
popish
hypocrites
that
make
most
of
their
merites
.
And
because
you
would
be
of
that
religion
that
S.
Iames
calleth
holy
and
vndefiled
,
which
is
to
visite
the
fatherlesse
children
and
widowes
in
their
affliction
.
If
I
should
speake
of
singular
persons
,
the
triall
were
neither
certayne
nor
possible
,
let
vs
therefore
consider
the
whole
states
.
Shew
me
M.
Allen
if
thou
canst
for
thy
gutts
,
or
name
me
any
city
in
the
world
,
where
popery
preuayleth
,
that
hath
made
such
prouision
for
the
fatherlesse
children
and
widowes
and
all
other
kind
of
poore
,
as
is
in
the
noble
city
of
London
and
in
diuers
other
cities
and
townes
of
this
land
,
and
by
publike
law
appoynted
to
be
throughout
all
the
realme
of
England
.
I
knowledge
and
confesse
before
the
Lorde
,
that
it
is
nothing
in
comparison
of
his
mercy
towards
vs
,
nor
our
duety
towards
him
.
But
yet
blessed
be
his
holy
name
,
that
it
is
sufficient
to
iustifie
our
profession
against
the
Papistes
,
&
if
not
to
stoppe
their
malicious
mouthes
,
yet
to
condemne
their
cancred
conscience
of
obstinate
lying
against
the
manifest
light
of
truth
.
And
whereas
M.
Allen
will
haue
vs
told
,
that
the
blood
of
Christ
maketh
mens
workes
meritorious
,
we
will
not
let
to
tell
him
,
that
the
church
of
Christ
abhorreth
that
blasphemy
,
whereby
Christes
blood
is
made
not
the
only
nor
the
principall
,
but
an
accessary
and
helping
cause
of
remission
of
sinnes
&
eternall
saluation
,
and
will
not
doubt
to
tell
him
,
&
all
such
hypocrites
as
he
is
,
that
neither
see
,
feele
,
tast
,
nor
know
the
mystery
of
Christes
redemption
,
or
any
thing
that
ishueth
vnto
vs
thereof
,
which
mingle
merites
of
men
,
by
what
colour
or
conueiance
of
wordes
what
so
euer
,
with
the
infinite
and
onely
cause
of
our
saluation
the
meere
mercy
of
God
.
And
whereas
he
biddeth
vs
come
into
his
Church
,
we
say
to
all
them
that
are
curable
among
them
,
as
the
spirite
of
God
hath
taught
vs
,
come
out
of
her
my
people
,
come
out
of
her
,
lest
ye
be
partakers
of
her
plages
and
torments
.
But
nowe
at
the
last
,
he
returneth
to
his
matter
of
mercy
,
affirming
that
after
mens
departure
,
the
representation
of
almes
by
such
as
receiued
it
shall
moue
God
exceedingly
to
mercy
.
O
vaine
imagination
,
for
which
he
hath
neither
Scripture
,
nor
doctor
,
for
neither
the
example
of
Peter
and
the
saying
of
Cyprian
helpeth
him
one
iote
,
because
there
is
not
the
like
comparison
betwene
man
and
God
,
nor
betwene
deliuerance
from
hel
which
is
certayne
,
&
purgatory
which
is
the
controuersie
.
2
If
thou
yet
chaunce
to
be
negligent
in
the
working
of
thine
owne
saluation
when
thou
art
in
strength
and
helth
:
when
ouer
much
carefulnesse
of
worldly
welth
hindereth
the
remembraunce
of
thy
duety
towardes
God
,
for
all
that
,
helpe
thy selfe
at
the
least
in
thy
latter
ende
:
for
though
it
had
bene
much
better
before
,
yet
it
is
not
euill
nowe
.
I
speake
not
for
priestes
aduauntage
,
(
God
is
my
iudge
)
I
am
not
of
that
roome
my selfe
,
and
will
not
condemne
my
soule
for
other
.
But
I
speake
for
pity
of
the
deceiued
people
,
for
compassion
of
the
soules
that
lacke
the
reliefe
of
so
soueraigne
a
remedy
,
for
mine
owne
helpe
,
and
those
that
I
so
dearly
loue
,
against
the
day
of
our
accompt
.
I
speake
it
,
because
I
beleue
it
,
and
I
beleue
it
,
because
I
finde
it
practised
of
those
men
,
O
that
was
a
happy
time
.
and
in
those
dayes
,
when
true
christianitie
was
yet
feruent
in
Christes
bloude
,
when
the
faith
was
vndefiled
,
and
when
workes
and
faith
ranne
together
,
in
the
rase
of
mans
life
,
ioyntly
without
contention
.
Then
floorished
this
doctrine
:
and
thou
shalt
haue
further
tast
of
their
vsage
for
mine
owne
discharge
:
we
can
not
occupy
our
penne
better
.
S.
Chrysostome
thus
instructed
his
flocke
in
this
case
.
Si
adhuc
in
hac
vita
constitutus
,
Marci
.
12.
a
cuppe
of
cold
water
,
where
more
abilitie
wanteth
,
shall
winne
heauen
at
th
end
.
Matt.
10.
This
then
is
the
benefite
of
almes
giuen
in
the
time
of
mans
life
,
or
otherwise
by
his
appointment
,
of
his
owne
goodes
,
after
his
departure
:
both
which
,
procure
mercie
as
well
by
the
deede
it selfe
,
as
by
the
prayers
of
those
to
whome
that
charity
apperteined
.
2
This
matter
standeth
vpon
chaunce
medly
,
for
if
thou
chaunce
(
sayth
he
)
to
be
negligent
,
&c.
and
more
rightly
then
he
termeth
the
buriall
of
Geneua
it
may
be
called
a
matter
of
mumchaunce
,
for
he
beginneth
with
a
chaunce
,
but
he
hath
neuer
a
title
of
scripture
,
nor
any
sufficient
authority
of
a
doctor
,
to
proue
that
almes
bequeathed
in
a
mans
testament
helpeth
him
out
of
purgatory
.
And
yet
as
though
he
had
some
greate
speake
to
make
,
he
protesteth
that
he
speaketh
not
for
priestes
aduantage
,
because
he
is
not
of
that
roome
him selfe
&c.
but
hereby
you
maye
see
what
he
counteth
almes
,
cheefely
,
that
which
is
geuen
vnto
priestes
,
or
else
what
needeth
he
to
make
any
such
protestation
.
But
he
speaketh
it
because
he
beleueth
it
,
he
would
fayne
counterfeit
his
speach
like
the
Apostle
,
but
an
ape
will
be
an
ape
,
although
he
be
clothed
in
purple
.
For
the
grounde
of
his
belefe
is
not
as
the
Apostles
was
,
the
worde
of
God
Rom.
10.
but
the
practise
of
men
,
which
though
they
were
neuer
so
good
,
yet
they
were
such
as
might
deceiue
and
be
deceiued
.
But
to
the
matter
,
the
florish
of
this
doctrine
was
so
great
in
those
times
which
he
commendeth
to
be
so
happy
,
that
he
can
not
finde
one
man
that
speaketh
of
it
:
but
he
is
fayne
to
cite
out
of
Damascene
,
that
which
Chrysostome
shoulde
saye
.
Which
wordes
proue
no
more
,
but
that
almes
is
better
geuen
at
the
last
then
not
at
all
:
of
deliuerance
from
purgatory
neuer
a
worde
.
There
is
one
word
oblationibus
which
perhaps
M.
Allen
would
draw
to
masses
,
for
he
translateth
it
oblation
in
the
singular
number
,
which
in
the
Latine
is
the
plurall
numbre
.
His
fetch
is
easy
to
finde
,
the
Masse
though
it
be
sayed
neuer
so
often
,
yet
is
it
called
of
them
but
one
oblation
.
But
I
inferre
vppon
his
owne
conscience
,
Chrysostomes
worde
is
oblationibus
oblations
,
therefore
he
meaneth
not
Masses
,
but
onely
almes
deedes
which
in
scripture
are
called
oblations
or
sacrifices
where
with
God
is
pleased
Heb.
13.
But
I
will
let
this
slight
geare
passe
and
goe
to
the
rest
.
3
Nowe
there
is
an
other
way
of
reliefe
by
almes
of
other
men
,
which
for
loue
and
pitie
they
bestow
vpon
the
poore
,
that
the
soule
hense
departed
,
may
through
their
charitie
receiue
comforte
.
And
this
conteineth
a
double
worke
of
mercie
,
principally
towardes
the
deceased
,
for
whome
it
was
geuen
:
and
then
towardes
the
needy
that
receiued
present
benefit
thereby
:
and
it
singularly
redoundeth
to
the
spirituall
gaine
both
of
the
geuer
,
and
the
person
for
whose
sake
it
is
geuen
.
And
this
kinde
of
almes
is
it
,
which
good
Tobie
did
commende
vnto
his
sonne
,
being
so
much
more
meritorious
to
the
person
that
procureth
it
,
then
the
other
whiche
we
spake
of
before
,
because
it
is
grounded
not
onely
of
loue
towardes
a
mans
owne
proper
person
,
The
perfectest
kind
of
almes
.
but
reacheth
to
the
benefite
of
our
neighbour
,
by
the
singular
gift
of
compassion
,
and
tender
loue
that
we
beare
euen
towardes
them
which
can
neither
helpe
vs
,
nor
them selues
.
It
is
nothing
els
but
a
wing
of
prayer
,
and
a
token
of
earnest
sute
for
the
party
on
whome
it
is
practised
,
which
no
man
will
vse
for
his
neighbours
good
,
that
list
not
do
it
before
in
his
owne
behalfe
.
This
effectuall
supplication
by
wordes
and
workes
together
,
is
as
straunge
nowe
a
dayes
in
our
country
,
either
for
the
liuing
or
the
departed
,
either
in
our
owne
lackes
,
or
in
other
mens
necessities
,
as
it
was
common
in
olde
time
,
and
commended
in
the
scripture
.
Bona
est
oratio
cum
ieiunio
&
eleemosina
:
Tob.
12.
Prayer
is
soueraigne
,
ioyned
with
almes
and
fasting
:
the
which
being
done
either
for
the
liue
or
deade
,
is
with
speede
by
Angels
ministery
,
caried
into
heauen
.
For
I
take
it
(
and
so
the
text
excedingly
beareth
)
that
the
bitter
prayers
which
the
Angell
so
commended
in
that
good
father
,
and
which
had
such
good
successe
,
was
made
in
the
funerals
of
the
faithfull
departed
.
Quando
orabas
cum
lachrimis
(
sayth
Raphael
)
&
sepeliebas
mortuos
▪
&c.
Ego
obtuli
orationem
tuam
Domino
.
Tobie
:
when
thou
with
teares
prayd
and
buried
the
deade
,
I
offered
vp
thy
prayers
to
our
Lord
God
.
he
seemeth
to
tearme
that
,
prayers
with
weeping
,
which
in
other
placies
of
scripture
is
called
,
mourning
ouer
the
deade
.
And
weying
the
wordes
with
out
affection
,
it
must
needes
be
graunted
that
the
iuste
funeralls
had
and
required
prayers
with
weeping
,
and
that
the
Angels
of
God
do
speedely
offer
such
effectuall
requeste
vp
to
the
presens
of
the
Maiesty
,
as
well
to
the
reliefe
of
the
dead
,
as
to
the
comfort
of
the
procurer
.
But
I
would
be
lothe
to
descant
vpon
Gods
worde
for
the
beating
out
of
any
newe
doctrine
or
deuised
meaning
,
or
to
auouch
a
sense
not
knowen
to
the
time
of
perfect
spring
in
religion
.
Therefore
to
go
surely
to
worke
,
I
will
looke
about
me
for
example
of
this
good
Tobies
almes
,
and
prayers
for
the
poore
departed
soules
,
that
we
may
learne
withall
,
not
onely
to
be
beneficiall
to
our selues
,
but
to
our
neighbours
both
a
liue
and
deade
.
All
the
antiquitie
here
offer
to
take
my
part
in
so
good
and
so
knowen
a
quarell
.
I
may
haue
as
many
as
I
will
,
and
whome
I
will
▪
such
therefore
I
doe
searche
for
,
as
be
plainest
for
testimonie
of
open
doles
,
and
reliefe
of
the
poore
in
the
burials
of
Christian
people
.
That
not
onely
one
mans
assertion
,
but
also
the
plaine
practise
of
the
Church
of
God
may
beare
downethe
aduersaries
boldnesse
:
and
the
more
auncient
the
better
.
Lib.
3.
in
Iob.
Origene
then
shall
helpe
vs
to
the
vsage
of
his
time
and
Church
.
He
writeth
thus
.
Celebramus
diem
mortis
,
quia
non
moriuntur
hi
qui
mori
videntur
.
Celebramus
nimirum
,
religiosos
cum
sacerdotibus
conuocantes
,
fideles
vnà
cum
clero
,
inuitantes
adhuc
egenos
&
pauperes
,
pupillos
,
&
viduas
saturantes
,
vt
fiat
festiuitas
nostra
in
memoriam
requiei
defunctis
animabus
&c.
We
solemnly
kepe
the
day
of
our
frendes
departure
,
because
they
be
not
deade
which
appeare
vnto
vs
to
dye
.
And
this
is
our
way
of
celebrating
their
funerals
.
We
gather
the
religious
men
and
priestes
,
the
faithfull
people
with
the
cleargy
:
we
inuite
also
the
poore
,
the
needy
,
and
the
fatherlesse
with
the
widowes
:
and
we
fill
their
bellies
,
that
the
memorial
of
their
rest
may
be
kept
solemnly
.
But
Tobies
scholar
may
learne
his
duety
yet
better
,
of
the
Apostles
owne
scholar
S.
Clement
:
who
once
or
twise
hath
these
wordes
in
effect
:
In
compend
.
&
epistola
ad
Iacob
.
fratrem
domini
.
To
viset
the
sicke
,
to
bury
the
deade
,
to
kepe
their
obittes
,
to
pray
and
geue
almes
for
them
is
commendable
:
vpon
whose
wordes
I
will
not
now
stand
,
because
by
and
by
,
other
occasion
must
driue
me
to
repeate
,
for
the
worthynesse
of
the
man
and
the
weight
of
his
testimonie
,
more
plaine
euidence
of
his
Church
and
time
.
If
thou
here
yet
doubt
how
the
prayer
,
worke
,
or
sacrifice
,
of
one
man
a
liue
may
helpe
an
other
departed
,
remembre
alwaies
what
I
saide
in
the
beginning
,
for
the
knot
of
our
brotherhood
and
society
in
one
body
and
vnder
one
heade
:
and
thou
shalt
not
wonder
how
one
membre
by
compassion
may
helpe
&
relieue
an
other
.
And
there
with
,
for
example
,
consider
how
the
sacrifice
of
Iob
and
daily
almes
were
auaylable
for
the
misdeedes
of
his
children
,
Iob.
1
&
2.
and
appeaced
Gods
wrath
towardes
his
importunate
freindes
.
And
though
his
benefite
went
onely
then
amongest
the
liuing
in
this
worlde
,
neither
his
children
nor
freindes
at
that
time
departed
,
yet
the
case
of
the
liuing
amongest
them selues
differeth
nothing
herin
,
from
the
communion
and
fellowship
which
the
departed
in
Christ
hath
with
the
liuing
in
earth
.
And
therefore
I
bring
the
example
of
Iob
amongest
many
like
in
scripture
,
for
that
S.
Chrysostome
fitly
induceth
the
same
,
to
proue
the
partaking
of
good
workes
to
be
common
as
well
betwixt
the
liue
and
deade
,
as
of
the
liuing
among
them selues
.
These
be
his
wordes
in
English
.
Let
vs
helpe
our
brethern
departed
,
In
15.
cap.
1.
Cor.
Homil.
14.
keeping
a
memory
of
them
:
For
if
the
oblation
of
Iob
purged
his
children
,
why
doubtest
thou
of
the
solace
that
may
arise
by
our
offeringes
vnto
such
as
be
asleepe
in
Christ
?
seeing
God
is
pleased
with
some
,
for
other
mens
sakes
.
It
was
so
knowen
a
trueth
in
that
time
,
that
they
neuer
put
difference
nor
doubt
,
any
more
of
the
mutuall
helpe
of
the
liue
towardes
the
deade
,
then
they
did
for
that
benefite
which
in
Christes
Church
one
man
may
holde
of
an
other
.
3
Nowe
commeth
an
other
waye
of
releefe
,
by
almes
of
other
men
,
which
being
ioyned
with
prayers
in
our
countrie
,
is
as
straunge
as
sometime
it
was
common
.
He
woulde
make
fooles
beleue
,
that
prayers
and
almes
as
they
are
in
deede
not
so
common
as
they
should
be
,
yet
among
vs
are
not
at
all
.
But
omitting
that
sclaunder
with
the
rest
,
almes
for
soules
departed
is
neuer
mentioned
in
the
scripture
.
And
although
Tobies
story
be
no
canonicall
scripture
,
yet
it
is
not
once
mentioned
,
nor
by
any
reasonable
or
sober
man
can
be
imagined
there
.
But
who
can
let
M.
Allen
to
dreame
that
Tobies
prayer
and
almes
were
for
the
deade
whome
he
buried
?
yet
who
can
beare
him
when
he
bosteth
,
that
all
antiquitie
doth
offer
to
take
his
parte
,
and
he
may
haue
whome
he
will
to
testifie
the
same
.
This
is
a
strange
matter
(
M.
Allen
)
that
you
maye
haue
your
choyse
of
so
many
and
will
not
vouchsafe
to
bring
one
that
so
doth
write
of
Tobies
prayer
and
almes
.
But
you
will
say
you
meane
generally
of
almes
and
prayers
for
the
dead
and
thereof
you
haue
store
of
auncient
testimonies
,
and
the
more
auncient
the
better
.
I
will
not
deny
but
you
haue
much
drosse
and
dragges
of
the
latter
sorte
of
doctors
,
and
the
later
the
fuller
of
drosse
.
But
bring
me
any
worde
out
of
Iustinus
martyr
,
Irenaeus
,
Clemens
Alexandrinus
,
or
any
that
did
write
with
in
one
100.
yeares
after
Christ
,
that
alloweth
prayer
or
almes
for
the
deade
,
and
I
will
saye
you
are
as
good
as
your
worde
.
But
if
neither
you
nor
any
Papist
for
you
,
be
able
to
doe
it
out
of
these
which
I
haue
named
(
which
are
the
most
auncient
writers
whose
workes
are
extant
)
nor
out
of
an
auncient
or
authenticall
writer
with
in
the
compasse
that
I
haue
named
,
I
may
iustly
say
,
that
you
will
boast
of
more
in
a
minute
of
an
houre
then
you
are
able
to
performe
all
the
dayes
of
your
life
.
But
you
will
come
neare
the
time
if
you
can
not
come
to
it
.
And
Origen
shall
speake
for
you
all
that
he
can
,
or
at
least
wise
as
much
as
you
will
giue
him
leaue
to
say
.
But
if
a
man
might
be
as
bold
to
pose
you
(
M.
Allen
)
as
you
are
to
pose
your
betters
:
where
had
you
this
testimony
of
Origen
,
did
you
read
it
in
his
owne
workes
,
or
did
you
borrow
it
of
some
other
mans
collection
?
I
know
you
will
be
ashamed
to
confesse
the
latter
,
but
you
may
be
more
ashamed
to
acknowledge
the
former
.
For
who
soeuer
allegeth
this
place
of
Origen
,
to
proue
prayers
and
almes
to
profite
the
deade
,
is
a
foule
falsery
of
Origens
meaning
,
&
a
beastly
gelder
of
auncient
authoritie
though
it
be
M.
Allen
him selfe
.
For
this
place
of
Origen
as
it
maketh
nothing
in
the
world
to
proue
that
prayer
,
and
almes
profite
the
deade
,
but
the
cleane
contrary
,
so
doth
it
plainly
declare
to
what
ende
those
prayers
,
almes
,
and
oblations
that
were
vsed
in
the
primitiue
Church
were
referred
and
how
in
p●ocesse
of
time
,
superstitious
and
erroneous
opinions
grew
of
them
.
Wherefore
that
this
may
be
euident
I
will
rehearse
the
whole
testimony
of
Origen
,
which
M.
Allen
hath
so
mischieuously
mangled
.
Nam
priores
diem
natiuitatis
celebrabant
vnam
vitam
diligentes
,
&
aliam
post
hanc
non
sperantes
.
Nunc
verò
nos
non
natiuitatis
diem
celebramus
,
cum
sit
dolorum
atque
tentationum
introitus
,
sed
mortis
diem
celebramus
,
vtpote
omnium
dolorum
depositionem
,
atque
omnium
tentationum
effugationem
.
Diem
mortis
celebramus
quia
non
moriuntur
hi
qui
mori
videntur
.
Propterea
&
memorias
sanctorum
facimus
,
&
parentum
nostrorum
vel
amicorum
in
fide
morientium
deuotè
memorias
agimus
,
tam
illorum
refrigerio
gaudentes
quam
etiam
nobis
piam
consummationem
in
fide
postulantes
.
Sic
itaque
non
diem
natiuitatis
celebramus
quia
in
perpetuo
viuent
ij
qui
moriuntur
.
Celebramus
nimirum
religiosos
cum
sacerdotibus
conuocantes
,
fideles
vnà
cum
clero
inuitantes
,
adhuc
egenos
&
pauperes
,
pupillos
&
viduas
saturantes
,
vt
fiat
festiuitas
nostra
in
memoriam
requiei
defunctis
animabus
quarum
memoriam
celebramus
,
nobis
autem
efficiatur
in
odorem
suauitatis
in
conspectu
aeterni
Dei.
The
former
men
did
celebrate
the
daye
of
their
natiuitie
,
louing
but
one
life
and
not
hoping
for
any
other
after
this
.
But
now
we
doe
not
celebrate
the
daye
of
natiuitie
,
seeing
it
is
the
entraunce
of
sorrowes
and
tentations
,
but
we
celebrate
the
day
of
death
as
that
which
is
the
putting
away
of
all
sorrowes
,
and
the
escaping
of
all
tentations
.
We
celebrate
the
day
of
death
,
because
they
doe
not
dye
that
seeme
to
dye
.
Therefore
also
doe
we
make
memories
of
the
Sainctes
and
deuoutly
keepe
the
memories
of
our
parents
or
friendes
dying
in
the
faith
,
as
much
reioysing
in
their
rest
,
as
desiring
for
our selues
also
a
godly
finishing
in
faith
.
So
therefore
we
doe
not
celebrate
the
day
of
natiuitie
,
because
they
which
dye
shall
liue
perpetually
.
And
thus
we
celebrate
it
,
calling
togither
the
deuout
men
with
the
Priestes
,
the
faithfull
with
the
clergy
,
inuiting
also
the
needy
and
poore
,
filling
the
fatherlesse
and
widdowes
with
foode
.
that
our
festiuitie
or
ioyfulnes
may
be
done
in
remembraunce
of
the
rest
which
is
vnto
the
soules
departed
,
whose
memory
we
celebrate
,
&
may
be
made
vnto
vs
a
sauour
of
sweetenes
in
the
sight
of
the
eternall
God
.
By
this
place
it
is
manifest
that
Origen
&
the
east
Church
in
his
time
acknowledged
no
purgatory
paynes
,
because
he
confesseth
death
to
be
the
ende
of
all
sorrowes
to
the
faithfull
.
Secondly
that
they
pray
not
for
their
friendes
soules
,
as
being
in
torment
,
but
that
they
reioysed
for
them
because
they
were
in
rest
.
Thirdly
that
the
prayers
which
they
vsed
in
the
memories
of
the
dead
,
were
not
for
the
deade
,
but
for
them selues
which
were
aliue
,
that
they
might
likewise
dye
in
the
fayth
as
their
friendes
had
done
before
them
.
Fourthly
,
that
the
assembly
of
the
cleargy
and
people
,
with
the
feeding
of
the
poore
,
was
not
to
pray
for
the
deade
,
nor
to
merite
for
their
soules
,
but
to
reioyse
for
the
rest
of
the
deade
,
and
to
be
a
sacrifice
of
thankesgiuing
for
them
that
were
aliue
.
This
one
testimony
of
Origen
shall
testifie
what
the
iudgement
of
the
greeke
Church
was
concerning
purgatory
&
prayers
for
the
dead
from
the
Apostles
time
vnto
his
dayes
.
I
wotte
well
superstition
in
the
Latine
Church
was
somewhat
forwarder
,
in
as
much
as
there
was
the
seate
of
Antichrist
appoynted
to
be
set
vp
according
to
the
reuelation
of
S.
Iohn
and
the
exposition
of
Irenaeus
who
iudged
that
Lateinos
was
the
number
of
the
beastes
name
spoken
of
Apoc.
13.
By
the
way
it
may
be
noted
,
how
M.
Allen
translateth
religiosos
the
religious
men
,
which
worde
might
well
be
vsed
,
but
that
he
would
haue
fooles
to
thinke
,
that
there
were
Monkes
,
and
fryers
in
that
tyme
,
which
were
vsed
to
be
called
to
burials
,
but
it
is
playne
that
Origen
calleth
them
religious
,
whom
by
and
by
after
he
calleth
faithfull
.
Moreouer
,
in
the
latter
end
where
he
libbeth
of
the
conclusion
of
Origens
wordes
,
he
translateth
:
vt
fiat
festiuitas
nostra
in
memoriam
,
&c.
That
the
memoriall
of
their
rest
might
be
kept
solemnly
,
yet
when
he
hath
clipped
,
shauen
,
pared
,
gelded
,
and
falsified
all
that
he
can
,
the
dead
be
in
rest
,
and
not
in
purgatory
,
for
whose
sake
he
imagineth
in
Origens
time
they
gaue
almes
.
But
next
followeth
a
worthy
authoritie
of
Clement
the
Apostles
owne
scholer
,
and
he
forsooth
in
his
Epistle
to
Iames
the
brother
of
our
Lord
,
commendeth
obites
,
prayer
,
and
almes
for
the
dead
.
But
why
doe
ye
not
M.
Allen
rehearse
his
owne
wordes
as
they
are
written
in
his
Epistle
?
belike
you
are
ashamed
of
his
lousie
latine
,
and
thinke
that
all
wise
men
would
say
you
are
madde
,
if
you
beleue
that
Clemens
which
liued
in
the
Apostles
time
could
write
no
better
stile
,
than
the
cobling
counterfecter
of
those
epistles
.
For
shame
away
with
such
a
durty
doctor
,
as
writeth
to
S.
Iames
to
see
there
be
no
mise
tordes
murium
stercora
among
the
fragments
of
the
Lordes
portion
,
&c.
Epist.
2.
He
was
a
beastly
asse
that
writ
such
nasty
stuffe
,
and
thought
to
make
the
world
beleue
,
that
such
a
godly
and
learned
father
as
Clemens
was
,
would
write
so
foolishly
,
so
barbarously
,
so
filthily
,
so
malapertly
,
of
such
bables
as
were
not
inuented
600
,
yeares
after
,
to
so
holy
and
excellent
an
Apostle
as
S.
Iames
was
:
but
the
olde
prouerbe
must
alwayes
be
true
:
Draffe
is
good
enough
for
swine
.
But
to
put
all
out
of
doubt
,
the
example
of
Iobes
sacrifice
and
almes
which
were
auailable
for
his
children
,
and
friendes
,
sheweth
that
the
almes
of
men
aliue
profite
them
that
be
deade
,
In
deede
I
reade
in
the
booke
of
Iobes
sacrifice
,
and
prayer
,
but
I
reade
not
of
almes
giuen
to
merite
for
those
that
were
liuing
,
much
lesse
for
those
that
were
deade
.
I
doubt
not
but
Iob
gaue
almes
liberally
when
tyme
&
occasion
serued
.
But
I
say
those
places
are
vnfitly
of
M.
Allen
alleged
to
shew
the
force
of
almes
,
where
no
worde
of
almes
is
spoken
.
Howebeit
he
sheweth
his
reason
afterward
,
why
he
allegeth
this
example
of
Iob
,
because
Chrysostome
applyeth
it
to
the
same
purpose
.
I
deny
not
but
that
Chrysostome
doth
as
substantially
alleage
this
example
,
for
prayers
to
profitte
the
deade
,
as
he
doth
the
saying
of
God
,
that
he
will
protect
the
cittie
for
Dauid
his
seruaunts
sake
,
what
shall
we
say
.
Those
good
men
in
that
declining
state
of
the
Church
,
to
superstition
,
being
destitute
of
the
cleere
testimonies
of
scripture
to
maintaine
these
plausible
errors
,
are
driuen
to
such
simple
shiftes
to
vpholde
them
,
as
it
is
great
pitty
to
see
.
It
seemed
to
Chrysostome
the
best
waye
to
staye
the
people
from
immoderate
mourning
,
but
he
might
haue
vsed
a
better
way
,
if
he
had
comforted
them
as
the
Apostle
teacheth
.
1.
Thess.
4.
1.
Cor.
5.
Otherwise
when
he
iudged
vprightly
and
according
to
the
scripture
his
wordes
sounde
cleane
contrary
to
the
opinion
of
purgatory
and
workes
of
other
men
to
be
meritorious
for
the
deade
,
as
in
the
very
next
Homilie
being
the
42.
1.
Cor.
Quapropter
oro
&
obsecro
vos
,
adeoque
ad
genua
supplex
procumbo
&c.
The
wordes
are
long
therefore
I
will
rehearse
them
in
English
,
and
let
M.
Allen
finde
fault
with
my
translation
if
he
can
:
wherefore
I
praye
and
besech
you
yea
and
I
fall
downe
as
an
humble
suter
to
your
knees
,
while
neuer
so
small
a
portion
of
your
life
remaineth
be
ruled
by
my
sayinges
,
be
ye
conuerted
,
be
ye
amended
into
better
,
lest
like
vnto
that
richman
when
we
are
gone
hense
,
we
pouer
forth
teares
which
shall
nothing
profit
there
,
and
lament
in
vaine
:
for
whether
thou
hast
a
father
,
or
a
sonne
,
or
a
freind
,
or
any
other
whome
so
euer
that
putteth
his
trust
in
the
Lorde
,
none
of
these
shall
deliuer
thee
being
accused
of
thine
owne
workes
.
For
such
iudgement
is
exercised
there
,
euery
man
is
iudged
of
his
owne
deedes
,
neither
is
any
man
otherwise
saued
there
.
And
these
thinges
I
warne
you
of
,
not
as
he
that
woulde
make
you
sadde
,
or
bring
you
into
desperation
,
but
that
being
fedde
with
vaine
and
vnprofitable
hopes
,
trusting
in
this
man
or
that
man
,
we
shoulde
not
neglect
our
owne
vertue
,
for
if
we
be
slothfull
and
doe
slacke
the
matter
neither
any
iust
man
,
nor
Prophet
,
nor
Apostle
,
shall
helpe
vs
:
but
if
we
be
diligent
hauing
helpe
enough
of
our
owne
workes
,
we
shall
departe
hense
with
great
confidence
,
and
enioye
those
good
thinges
that
are
layed
vp
for
them
that
loue
the
Lord
,
which
that
we
may
all
enioye
let
it
be
so
through
the
grace
and
mercy
of
our
Lorde
Iesus
Christ
.
Compare
these
wordes
with
the
former
,
and
marke
here
not
onely
the
sounde
of
his
wordes
,
but
the
weight
of
his
reasons
,
where
as
in
all
other
places
that
he
holdeth
the
contrary
,
the
wordes
only
fauoreth
your
cause
,
his
reasons
are
either
feeble
or
none
at
all
.
4
But
that
I
may
serue
not
onely
the
turne
of
trueth
,
but
with
plainnesse
also
instruct
the
vnlearned
,
and
with
store
satisfie
the
godly
greedinesse
of
some
,
that
list
see
more
for
the
comforte
of
their
conscience
,
I
will
report
one
notable
place
for
the
declaration
of
charities
force
euen
towardes
the
deceased
,
Ex
Damasceno
pro
defunctis
.
out
of
Gregory
Nissen
of
the
Greeke
church
,
and
an
other
out
of
Athanasius
the
greate
:
both
directly
touching
the
practise
of
good
Tobie
in
compassion
of
the
deade
.
Thus
sayth
Gregory
.
Dicitur
bene
,
quòd
si
qui
hinc
non
praemissis
bonis
migrauerint
,
&
postea
à
familiaribus
neglecta
oblatis
reliquijs
sarciantur
,
imputari
opus
perinde
ac
ab
eis
factum
fuerit
,
est
enim
&
haec
voluntas
benignissimi
Domini
,
vt
creaturae
quae
ad
salutem
petuntur
,
sic
petantur
&
distribuantur
:
&
vt
exoretur
non
solum
quando
quis
pro
salute
propria
est
anxius
,
sed
&
quando
pro
proximo
aliquid
operatur
:
in
English
.
It
is
very
well
saide
,
that
if
any
depart
this
life
,
his
goods
by
alme●
being
not
sent
to
God
before
him
,
and
yet
afterwarde
the
matter
by
his
freindes
in
the
offering
vp
the
residue
,
be
amended
,
that
his
freindes
fact
shall
stande
and
be
reputed
as
his
owne
worke
.
For
so
hath
God
of
his
mercy
ordeined
,
that
his
creatures
by
vse
whereof
life
and
saluation
may
be
obteined
,
shoulde
so
be
procured
,
and
in
this
ordre
disposed
,
that
man
shoulde
not
onely
obteine
his
request
in
the
carefull
study
of
his
owne
saluation
,
but
also
when
he
wellworketh
for
his
frende
or
neighbour
.
Psal.
24.
Here
may
we
well
perceiue
,
that
all
the
wayes
of
our
Lorde
be
mercy
and
trueth
.
And
that
he
in
a
maner
releeueth
of
his
owne
accorde
our
miseries
,
both
here
and
in
the
next
life
,
that
there
may
be
no
damnation
to
such
as
be
in
Christ
Iesus
:
for
whose
sakes
he
turneth
these
base
creatures
of
mans
seruice
in
this
life
,
to
the
vse
of
his
pardon
and
saluation
in
the
life
to
come
:
he
accepteth
the
good
will
and
trauell
of
other
,
for
the
helpe
of
them
which
can
not
relieue
them selues
:
And
,
which
is
the
property
of
a
most
mercyfull
father
,
where
he
loueth
he
will
raise
the
hearte
of
some
good
intercessor
,
that
by
patronage
and
prayers
of
some
lust
Iob
,
his
fury
may
cease
by
his
owne
procurement
.
But
howe
this
mutuall
worke
of
mercye
is
currant
through
the
membres
of
our
common
body
and
howe
being
practised
by
one
it
serueth
before
God
for
an
other
,
either
in
this
life
or
the
next
,
our
holy
father
Athanasius
by
his
authoritie
might
well
be
a
proofe
sufficient
:
but
he
is
content
to
declare
it
vnto
vs
by
an
example
:
and
such
an
example
,
that
beside
the
matter
,
may
further
put
vs
in
remembraunce
of
the
deuotion
of
our
elders
in
an
other
point
,
which
the
studious
reader
may
marke
by
the
waye
:
thus
then
he
sayth
.
Quod
in
pauperes
collocatur
beneficium
,
omnis
bonae
retributionis
est
augmentum
.
Itaque
pro
defuncto
oblaturus
eundem
serues
scopum
,
quem
qui
pro
paruulo
filio
adhuc
imbecillo
&
infante
,
interim
dum
puer
aegrotat
,
affert
ceram
,
oleum
,
&
thimiama
,
in
templum
Domini
magna
fide
,
&
accendit
pueri
nomine
,
neque
enim
puer
hoc
faceret
,
cum
ignoret
diuinae
regenerationis
constitutiones
.
Sic
cogitet
etiam
eum
,
qui
in
domino
mortem
obijt
,
&
posse
&
offerre
ceram
,
oleum
,
&
caetera
quae
in
redemptionem
offerri
solent
.
The
benefit
bestowed
vpon
the
poore
is
a
soueraigne
ground
of
Gods
rewarding
.
And
in
thy
oblations
for
the
departed
,
haue
alwaies
the
same
intent
&
scope
that
a
father
hath
,
practising
for
the
recouery
of
his
sicke
child
,
being
yong
&
tender
:
Who
for
his
sick
son
bringeth
into
the
Church
of
our
Lord
God
,
waxe
,
oyle
,
incense
,
and
with
deuotion
and
faith
lighteth
them
in
the
boyes
behalfe
:
for
that
the
child
him selfe
,
being
wholy
vnskillful
●f
the
ordinauncies
of
our
Christianity
,
would
neuer
go
about
any
such
thinge
:
euen
so
must
a
man
thinke
of
the
deceased
persons
case
,
that
he
may
&
doth
offer
,
(
as
in
an
other
mans
person
)
waxe
,
oyle
&
such
like
,
as
commonly
for
redemption
are
offered
.
With
proofe
of
our
matter
in
hande
,
here
may
be
noted
beside
,
the
vsuall
oblation
of
thinges
apperteining
to
the
mainteinaunce
of
Church
light
,
In
Athanasius
his
time
candels
were
light
in
churchies
,
for
their
sakes
that
were
dead
,
sicke
,
or
absent
.
and
lampes
:
setting
vp
of
tapers
of
singular
deuotion
for
sicke
persons
,
representing
of
our
goods
,
and
Gods
creatures
,
from
prophane
vse
of
daily
occupation
,
to
Gods
honour
in
the
temple
:
the
vndoubted
hope
that
all
faythfull
people
had
,
as
well
to
procure
fauour
to
them selues
thereby
,
as
mercy
to
other
,
for
whose
sakes
they
did
it
:
and
especially
that
in
this
mans
age
,
that
was
so
auncient
,
these
tokens
of
loue
and
duety
towardes
our
Lorde
,
and
shew
of
their
homage
by
such
externall
actes
,
were
taken
as
peculiar
ordinauncies
,
and
solemne
constitutions
of
our
Christianitie
.
These
thinges
(
though
the
hedge
of
my
cause
forceth
me
to
let
them
lightly
passe
)
yet
as
I
go
by
,
I
must
needes
beholde
,
as
steppes
of
olde
maners
:
with
some
mourning
to
say
the
trueth
,
and
no
litle
sorow
,
in
the
contrary
comparing
of
our
corrupte
conditions
.
The
reader
as
he
list
,
may
perchaunce
with
more
leasure
,
or
at
leaste
with
lesse
iniury
to
other
,
weye
the
wonderfull
waste
that
sinne
and
heresie
hath
wrought
in
our
dayes
of
darknesse
.
And
when
he
considereth
these
thinges
,
that
be
now
of
most
men
counted
meere
madnesse
,
to
haue
bene
liked
,
allowed
,
preached
,
auouched
,
sent
out
in
solemne
workes
and
writings
to
the
vewe
of
the
world
,
and
the
sight
of
all
posterity
,
from
the
very
heart
&
spring
of
the
Christian
Church
,
by
Athanasius
the
great
,
Athanas.
authoritie
onely
,
.
will
beare
down
all
heretiks
in
the
worlde
.
O
Lord
what
a
mighty
man
in
worde
and
worke
do
I
nowe
name
:
him
do
I
name
,
whose
memory
is
blessed
in
Gods
Church
,
in
whose
lappe
our
weeryed
mother
once
before
,
as
she
hath
bene
often
,
in
a
maner
learned
to
take
her
rest
from
the
forsaken
children
:
whose
only
worde
with
out
all
proofe
(
though
he
neuer
speaketh
but
with
weight
of
reason
)
woulde
beare
ouer
all
these
pety
Protestantes
put
together
:
so
said
Tully
comparing
the
Epicures
with
Plato
and
Aristotle
:
much
more
bouldly
may
I
payse
all
heretiques
in
the
worlde
with
this
mans
onely
worde
.
Him
therefore
such
a
man
,
and
so
great
a
pillor
of
faith
,
when
the
Catholike
shall
see
proue
and
allow
,
and
practise
those
same
thinges
,
The
name
onely
of
Christianity
lefte
in
many
.
which
our
maisters
of
sectes
can
not
abide
,
but
most
abhorre
,
and
by
him
take
a
sure
taste
of
his
whole
time
,
shal
he
not
wounder
with
all
wise
men
,
at
our
downefall
so
deepe
?
shall
he
not
meruaile
vnder
one
name
of
Christianitie
,
that
goeth
yet
common
to
our
dayes
with
those
happy
times
past
,
to
be
such
diuersitie
of
case
and
conditions
,
that
the
one
vnder
so
glorious
a
name
must
be
nothing
else
but
a
cloked
paganisme
?
but
yet
I
woulde
not
he
shoulde
occupie
ouermuch
his
minde
in
this
consideration
,
till
he
see
the
whole
ranke
of
Gods
holy
host
,
and
all
the
blessed
bande
of
Martyrs
and
Sainctes
stande
with
vs
for
the
full
defense
of
trueth
,
and
the
common
Church
their
mother
and
ours
.
4
The
laste
parte
of
this
Chapter
hath
a
boysterous
bragge
of
two
great
doctors
authorities
Gregory
Nyssene
,
&
Athanasius
the
great
,
but
they
stande
both
vppon
either
the
credit
or
iudgement
of
Damascene
,
neither
of
which
we
esteeme
so
much
,
that
we
neede
greatly
regarde
them
.
Counterfecting
was
so
common
in
those
dayes
and
before
them
,
to
maintaine
such
errors
as
coulde
not
be
proued
by
scripture
.
For
to
passe
ouer
that
which
Tertullian
writeth
in
his
booke
de
Baptismo
,
of
the
priest
of
Asia
,
which
was
conuicted
to
haue
fayned
certaine
writings
of
S.
Paule
to
Tecta
:
was
not
the
Nycene
Councel
the
first
and
the
best
,
corrupted
with
counterfect
canons
by
the
Byshoppes
of
Rome
to
maintaine
their
vsurped
authoritie
,
in
the
dayes
of
S.
Augustine
?
which
was
plainely
espied
and
confuted
in
the
Councell
of
Carthago
.
6.
cap.
4.
&
7.
And
in
the
Africane
Councell
,
were
there
not
three
faulse
quaternions
founde
added
to
the
5.
Councell
of
Constantinople
?
which
was
espied
in
the
6.
Councell
of
Constantinople
Act.
3.
&
12.
If
men
woulde
be
so
bolde
with
generall
Councells
,
thinke
you
that
they
woulde
be
afrayde
of
Gregorius
or
Athanasius
writings
?
And
what
maner
of
a
Sermon
of
Athanasius
was
that
,
which
was
reade
in
the
4.
action
of
the
2.
Nicene
Councell
?
Of
the
image
of
Christ
and
the
miracle
done
in
Berytus
,
that
when
a
Iewe
strake
the
image
,
there
issued
out
water
and
bloude
:
what
a
shamelesse
lye
is
that
which
Pope
Adrian
in
his
epistle
writeth
,
that
Constantine
was
clensed
of
a
leprosie
and
baptised
of
Syluester
at
Rome
,
contrary
to
the
Historie
of
Eusebius
who
liued
in
Constantines
time
and
knew
him
?
what
faulsyfying
of
authorities
is
there
to
proue
the
worshipping
of
images
out
of
Gregorie
Nissene
,
Basilius
Magnus
,
Athanasius
and
Ambrosius
,
Chrysostome
,
Cyrill
,
and
Hieronym
,
with
diuerse
other
in
that
leude
Councell
?
wherfore
except
you
coulde
alleage
their
sayings
out
of
their
owne
workes
,
I
will
neuer
trouble
my selfe
to
aunswere
them
,
although
if
they
were
there
true
authorities
,
there
is
no
cause
why
we
shoulde
beleeue
either
of
them
both
,
in
an
article
of
faith
with
out
the
authoritie
of
the
word
of
God
.
Their
time
had
diuerse
errors
&
superstitious
ceremonies
which
they
being
occupied
in
fighting
against
greater
heresies
that
then
sprang
vp
,
of
the
Arians
,
Macedonians
,
and
such
like
,
either
had
no
leasure
to
espie
,
or
else
made
lesse
accompt
to
reforme
.
Of
certaine
offeringes
or
publike
almes
presented
to
God
for
the
deceased
,
in
the
time
of
the
holy
sacrifice
,
at
mens
burialles
,
and
other
customable
dayes
of
their
memories
:
and
of
the
sundry
mindes
kepte
in
the
primitiue
Church
for
the
departed
.
CAP.
VI.
1
KEping
our selues
then
from
by
matters
,
(
if
those
be
by
,
that
are
so
neare
)
of
relieuing
the
departed
by
the
almes
of
the
liuing
there
we
lefte
,
and
there
must
we
borowe
breefely
a
worde
or
two
more
.
Because
I
thinke
it
very
necessary
to
be
knowen
,
that
besides
the
priuate
procuring
of
the
deceased
soules
welth
,
and
more
then
the
common
doles
at
the
day
of
buriall
,
there
was
also
an
other
kinde
of
almes
not
much
differing
in
effect
from
the
other
,
but
in
ordre
and
vsage
not
all
one
.
Which
,
because
it
was
solemnely
presented
to
Gods
minister
before
the
holy
altare
,
in
the
face
of
the
whole
faithfull
assembly
,
harde
at
then
try
vnto
the
soueraigne
sacrifice
,
was
highly
alwayes
esteemed
,
and
called
an
oblation
for
the
departed
,
or
an
offeringe
.
And
it
was
most
practised
at
the
mindes
of
the
departed
,
and
memoriall
dayes
,
which
were
very
many
at
the
beginning
of
those
happy
times
of
our
forefathers
,
the
deuotion
of
the
good
Christians
then
very
feruent
:
and
be
not
nowe
a
dayes
,
as
they
faulsely
affirme
,
increased
by
superstition
,
but
of
late
yeares
,
euen
before
this
pitifull
ouerthrow
of
vertue
,
by
our
negligence
and
lacke
of
deuotion
much
decayed
.
Deuotion
much
decaide
somewhat
before
this
heresy
began
.
There
is
now
vsed
onely
,
for
the
most
part
,
but
twelue
monthes
mindes
,
or
monthes
for
the
most
:
and
that
commonly
but
for
the
first
yeare
of
their
rest
:
and
then
afterward
either
cleane
forgotten
,
or
openly
not
often
remembred
,
I
speake
of
the
late
better
times
.
For
now
there
is
no
blessing
of
mans
memory
at
all
.
These
often
oblations
in
the
sacrifice
time
for
both
the
liue
&
dead
,
gaue
name
to
that
part
of
the
Masse
which
is
yet
called
the
offertorie
.
wherof
there
was
a
signe
of
late
,
in
the
offering
of
some
small
peece
of
mony
in
the
common
funeralls
,
and
at
other
times
also
of
greater
solemnitie
.
But
in
the
primitiue
Church
it
rose
to
such
a
summe
,
that
both
the
Church
was
thereby
mainteyned
,
and
the
poore
singularly
relieued
.
And
the
name
of
the
peoples
oblation
is
often
taken
in
this
sense
:
although
,
because
they
ioyne
by
these
meanes
and
other
with
the
holy
minister
in
the
great
and
dreadfull
oblation
of
Christes
owne
blessed
person
in
the
sacrifice
,
they
be
sayd
sometimes
,
truely
to
offer
:
as
it
were
by
the
Priestes
ministery
,
whome
with
hart
and
affection
they
doe
assist
,
and
with
whom
they
truely
communicate
.
they
may
offer
I
say
,
that
sacrifice
,
in
this
sense
for
their
friendes
departed
.
But
else
commonly
besides
the
blessed
Sacrifice
of
the
newe
Testament
,
which
was
alwayes
the
chiefe
meane
of
Gods
mercy
,
to
both
quicke
and
deade
,
and
in
euery
minde
or
memory
for
the
soules
principally
procured
,
the
offering
of
some
part
either
of
the
deceaseds
owne
goods
,
or
his
louers
,
for
the
vpholding
the
ministery
,
was
also
made
.
Of
which
kind
of
participating
with
the
departed
,
we
reade
in
the
auncient
councell
named
Bracharense
thus
:
Can.
39.
si
quid
ex
collatione
fidelium
aut
per
festiuitates
martyrum
aut
per
commemorationem
defunctorum
offertur
,
per
aliquem
clericorum
fid●liter
deponatur
:
&
constituto
tempore
semel
aut
bis
in
anno
,
inter
omnes
clericos
diuidatur
.
If
there
be
any
offeringes
by
the
contribution
of
the
faithfull
,
made
either
in
the
festiuall
dayes
of
martyrs
,
or
mindes
and
memorialls
of
the
dead
,
let
them
be
laide
vp
aside
,
in
custody
of
one
of
the
cleargie
,
that
once
or
twise
in
the
yeare
as
time
shall
serue
,
they
may
be
truely
parted
emongest
the
reste
.
And
because
all
times
haue
had
certaine
draw
backes
in
religion
,
and
hinderers
of
deuotion
,
the
Councell
kept
at
Vase
of
greate
antiquitie
,
excommunicateth
all
such
as
in
any
wise
hinder
the
oblations
for
the
departed
.
And
in
like
case
the
fourth
Councell
holden
at
Carthage
.
Cap.
2.
Thus
runneth
the
decree
of
them
both
.
Cap.
95.
We
doe
curse
and
excommunicate
all
those
,
that
by
any
meanes
withdrawe
or
els
staye
from
the
Churches
the
oblations
of
the
departed
,
as
murderers
of
the
poore
.
The
decrees
of
both
these
notable
assemblies
,
were
thought
worthy
to
be
confirmed
by
the
vj.
generall
Councell
holden
at
Constantinople
:
then
are
our
ministers
in
the
ruffe
of
their
newe
communion
,
thrust
out
of
the
olde
holy
communion
of
sainctes
,
if
either
vniuersall
or
prouinciall
Synode
can
take
holde
of
men
so
desperat
,
that
neither
care
for
mans
curse
,
nor
Gods
blessinge
.
Well
murderers
and
manquillers
they
must
be
counted
,
their
predecessors
not
halfe
so
euill
,
deserued
no
better
name
.
CAP.
VI.
1
IN
the
latter
ende
of
the
fift
Chapter
was
promised
a
whole
rancke
of
Gods
holy
host
,
&
all
the
blessed
band
of
Martyrs
and
Sainctes
to
stand
on
their
side
.
But
this
promise
is
no
soner
made
then
it
is
forgotten
.
The
title
in
deede
talketh
of
almes
presented
for
the
deceased
in
time
of
the
holy
sacrifice
,
but
the
treatise
hath
neuer
a
one
that
speaketh
for
it
.
But
M.
Allen
him self
who
first
speaketh
of
the
decay
of
popish
deuotion
euen
in
popish
tyme
,
&
then
telleth
vs
whence
the
offertory
of
the
masse
tooke
the
name
,
which
he
sayth
was
of
such
oblations
,
as
were
offered
for
the
deade
.
But
except
his
word
be
good
payment
,
he
bringeth
nothing
else
for
proofe
.
But
if
we
shall
rather
beleue
Iustinus
Martyr
,
one
of
the
most
auncient
and
authentical
writers
of
the
Church
,
whose
workes
remayne
:
the
oblation
that
was
made
after
the
communion
was
of
almes
for
the
reliefe
of
the
poore
.
As
appeareth
in
his
second
Apollogie
vnto
the
Emperour
for
the
Christians
,
where
he
describeth
the
whole
order
of
their
meeting
and
what
so
euer
was
done
,
or
sayd
among
them
.
As
first
the
reading
of
the
Scripture
,
the
exhortation
of
the
chiefe
minister
,
the
common
prayer
of
the
whole
Church
,
the
administration
of
the
Lordes
supper
,
and
then
sayth
he
,
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
&c.
They
that
are
rich
&
such
as
wil
,
according
as
euery
man
shall
thinke
good
geue
what
they
will
&c.
by
which
it
is
manifest
that
in
those
first
and
purer
dayes
there
was
no
mention
at
all
of
sacrifice
for
the
dead
,
but
onely
oblation
for
the
poore
liuing
.
And
as
for
the
councell
Bracharense
which
was
helde
4.
or
5.
hundreth
yeares
after
Iustinus
time
,
yet
proueth
nothing
but
the
commemoration
of
the
deade
,
and
a
collation
of
the
faythfull
but
no
oblation
for
the
deade
.
Neuerthelesse
to
help
the
matter
be
added
2.
other
prouinciall
councells
,
namely
the
councell
of
Vase
,
and
the
4
of
Carthage
,
which
excommunicate
all
such
as
hinder
in
any
wise
,
the
oblations
for
the
departed
,
and
these
decrees
also
are
confirmed
by
the
6.
generall
councel
holden
at
Constantinople
.
Therefore
these
ministers
that
be
in
the
ruffe
of
their
newe
communion
,
must
be
thrust
out
of
the
olde
communion
with
all
a
lye
a.
But
whether
is
he
worthy
to
be
thrust
,
that
regarding
no
communion
either
olde
or
new
of
any
trueth
,
but
his
common
vnion
of
lying
and
rayling
together
,
hath
falsyfied
both
the
decrees
of
Vase
and
Carthage
,
what
M.
Allen
?
two
Councells
at
one
clappe
falsyfied
?
and
that
not
ignorantly
but
wittingly
,
not
negligently
but
wilfully
?
and
yet
must
you
wipe
your
lippes
as
though
it
were
not
you
,
and
rayle
like
a
ruffian
vpon
our
ministers
in
the
ruffe
of
their
newe
communion
,
when
you
are
not
ashamed
to
faulsyfie
the
decrees
of
the
olde
communion
?
Be
not
these
the
wordes
of
the
Carthage
Councell
Ca.
95
?
Qui
oblationes
defunctorum
aut
negant
ecclesiis
aut
cum
difficultate
reddunt
tanquam
egentium
necatores
excommunicentur
.
They
which
either
deny
to
the
Churches
,
or
els
pay
with
difficulty
the
oblations
of
the
deade
,
let
them
be
excommunicated
as
murtherers
of
the
poore
.
Likewise
the
Councell
of
Vase
.
Ca.
2.
Qui
oblationes
defunctorum
retinent
,
&
ecclesijs
tradere
demorantur
,
vt
infideles
ab
ecclesia
sunt
abijciendi
,
quia
vsque
ad
exinanitionem
fidei
peruenire
certum
est
hanc
pietatis
diuinae
exacerbationem
:
quia
&
fideles
de
corpore
recedentes
,
votorum
plenitudine
,
pauperes
consolatu
alimoniae
&
necessaria
sustentatione
fraudantur
,
toti
ergo
tales
quasi
egentium
necatores
nec
credentes
iuditium
dei
habendi
sunt
,
vnde
&
quidam
patrum
hoc
scriptis
suis
inseruit
congruente
sententia
qua
ait
:
Amico
quicquam
rapere
furtum
est
,
ecclesiam
vero
fraudare
sacrilegium
est
.
They
which
reteine
,
the
oblations
of
the
deade
and
make
delay
to
deliuer
them
to
the
Churches
,
are
to
be
cast
out
of
the
Church
as
infidels
.
For
it
is
certaine
that
this
prouoking
to
wrath
of
the
mercy
of
God
recheth
euen
to
the
vttermost
denying
of
the
faith
.
Because
both
the
faithfull
departing
from
their
bodye
,
are
defrauded
of
the
fullfilling
of
their
desires
,
and
the
poore
of
the
comfort
of
foode
and
necessary
sustentation
.
They
therefore
that
are
such
,
are
to
be
compted
as
murderers
of
the
poore
and
such
as
beleiue
not
the
iudgement
of
God
,
wherefore
one
of
the
fathers
hath
put
this
in
his
writinges
,
with
agreable
meaning
whereby
he
saith
.
To
take
away
any
thing
from
a
mans
freind
is
thefte
,
but
to
defraude
the
Church
is
sacriledge
.
What
other
thing
can
be
gathered
out
of
those
decrees
?
but
that
those
men
are
noted
with
censure
,
which
keepe
backe
such
thinges
as
men
that
are
departed
had
bequethed
,
to
the
Churches
,
for
the
releefe
of
the
poore
,
what
is
this
to
oblation
or
sacrifice
for
the
deade
:
is
it
all
one
to
speake
of
oblations
of
the
deade
and
oblations
for
the
deade
?
With
M.
Allen
it
is
all
one
,
for
after
he
hath
sayed
,
that
the
Councells
do
excommunicate
all
them
that
hinder
the
oblations
for
the
departed
,
he
addeth
that
the
canons
of
the
Councells
runne
thus
,
that
they
which
withdraw
the
oblations
of
the
departed
are
excommunicated
.
But
herein
he
declareth
,
that
he
is
a
manifest
falsyfier
,
not
of
error
but
of
purpose
.
2
Damascene
that
blessed
man
,
that
suffered
so
much
sorrowe
for
trueths
defense
,
whose
authority
I
must
often
vse
in
this
treatise
because
he
purposely
stoode
for
this
quarell
against
certaine
heretiques
of
his
time
.
He
therefore
in
the
life
of
Iosaphat
excedingly
prayseth
his
passing
loue
towards
his
father
departed
.
In
vita
Iosaphat
.
Who
first
with
all
godly
deuotion
,
procured
his
exequies
and
dirigies
on
the
day
of
his
buriall
,
then
commended
his
soule
to
God
with
seuen
dayes
solemne
prayer
and
supplication
at
his
sepulcher
:
and
with
a
wonderfull
liberall
almes
or
oblation
for
the
poore
people
,
he
finished
vp
the
matter
the
viij
.
daye
.
But
if
you
can
finde
in
you
hearte
to
credit
this
good
mans
report
,
he
will
assure
you
of
the
vsage
of
his
time
.
By
which
you
shall
perceiue
,
that
it
is
a
horrible
slaunder
that
the
wicked
haue
raised
on
Gods
Church
and
ministers
,
which
be
not
ashamed
,
to
say
and
auouch
in
their
open
sermons
and
vaine
libells
,
that
these
yearely
,
and
so
many
monthes
mindes
,
haue
bene
newely
practised
and
deuised
against
Gods
worde
,
and
the
vsage
of
the
primitiue
Church
.
Wherein
they
shewe
them selues
exceding
ignorant
in
the
affaires
of
the
Church
,
or
els
passing
bolde
and
malitious
,
in
willfull
de●eiuing
the
simple
.
For
our
onely
monthes
and
yeares
oblations
,
in
Damascens
dayes
,
as
he
often
affirmeth
,
there
were
customably
kept
tricesimales
,
quadragesimales
,
anniuersariae
memoriae
:
the
thirtith
,
the
fourtith
,
the
yeares
mindes
:
and
portions
apointed
out
,
as
he
sayth
,
in
testaments
for
the
mainteinaunce
thereof
.
And
all
this
commonly
,
besides
the
peculiar
deuotion
of
some
,
towardes
their
singularly
beloued
.
If
thou
list
go
yet
vpwarde
,
thou
shalt
finde
no
lesse
care
for
the
helpe
of
the
soules
deceased
:
for
S.
Ambrose
reporteth
of
his
time
:
that
otherwhiles
the
third
&
the
thirtith
,
otherwhiles
the
seuenth
&
the
fourtith
minde
dayes
were
religiously
obserued
:
Cum
frequentibus
oblationibus
omnibus
,
with
often
and
sundry
oblations
for
the
rest
of
the
departed
.
This
xxx
.
dayes
memoriall
,
olde
holy
Ephreem
in
his
testament
and
last
will
prouideth
for
him selfe
,
Iulio
interpr
.
after
his
departure
.
The
seuenth
day
was
also
euer
in
the
primitiue
Church
with
great
religion
obserued
:
because
,
as
Beda
saith
,
that
hath
the
representation
of
the
life
to
come
.
And
S.
Ambrose
practised
it
for
his
brother
,
for
the
like
protestation
and
signe
of
the
resurrection
and
rest
perpetuall
.
Die
septimo
(
sayth
he
)
ad
sepulchrum
redimus
,
2
That
which
can
not
be
proued
by
the
Councells
,
shal
be
made
cocke
sure
by
the
doctors
,
and
Damascene
that
blessed
man
shall
beginne
the
daunse
:
who
as
their
fables
write
of
hm
,
had
his
hande
cutte
of
for
crafty
conueiance
,
yet
was
it
againe
restored
by
miracle
by
the
blessed
virgine
,
after
it
had
bene
nailed
to
the
Church
dores
of
a
longe
time
.
I
haue
often
saide
we
deferre
nothing
to
his
authoritie
,
who
was
both
in
a
corrupt
time
,
and
he
him selfe
a
corrupter
of
religion
by
building
vpon
fables
and
authorities
of
men
as
maye
be
manifest
to
any
that
shall
reade
his
writinges
,
which
of
the
Papistes
of
meane
iudgement
in
these
dayes
is
not
ashamed
of
that
fable
which
he
reherseth
in
Serm.
de
defunctis
?
how
Gregory
shoulde
praye
and
obteine
pardon
of
God
for
the
sinnes
of
Troianus
an
heathen
Emperor
that
was
in
Hell
4.
or
5.
hundreth
yeares
before
Gregory
was
bishop
of
Rome
,
so
maye
they
be
of
the
tale
of
Falconilla
and
all
other
like
fables
auouched
by
him
in
the
historie
of
Barlaum
and
Iosaphat
.
But
of
memories
of
the
dead
and
prayers
for
the
deade
also
,
we
will
not
striue
but
that
they
were
vsed
before
the
times
of
Beda
,
Ephraim
,
and
Ambrose
,
but
with
out
warraunt
of
Gods
worde
or
authorities
of
scriptures
,
but
such
as
is
so
pitifully
wrested
and
drawen
vnto
them
,
as
euery
man
may
see
,
the
holy
Ghost
neuer
ment
any
such
thinge
as
they
gather
of
them
.
3
Holde
on
vpwarde
still
,
and
Tertullian
will
witnesse
with
thee
,
that
in
that
floure
of
Christes
Church
,
with
in
lesse
then
CC.
yeares
of
our
maisters
death
,
Oblationes
fiebant
annua
die
pro
defunctis
:
De
Cor.
milit
.
That
oblations
and
sacrifice
were
yearly
made
at
the
xij
.
monthes
mindes
of
most
men
:
he
meaneth
both
by
the
sacrifice
of
the
Church
,
and
offeringes
of
the
freindes
of
the
departed
,
In
exhort
.
Castitat
.
as
there
also
:
Repete
apud
Deum
pro
cuius
spiritu
postules
,
pro
qua
oblationes
annuas
reddas
:
Call
to
thy
remembraunce
,
for
whose
soule
thou
prayes
,
and
in
whose
behalfe
thou
makes
yearly
offeringes
:
He
speaketh
of
a
freinde
of
his
,
that
practised
thus
for
his
wiues
departure
.
And
in
an
other
place
he
well
declareth
the
duety
of
maried
persons
one
towards
an
other
,
if
God
by
death
separate
them
in
sonder
.
Pro
anima
eius
orat
,
De
monogamia
.
&
refrigerium
interim
postulat
,
&
offert
annuis
diebus
dormitionis
eius
,
She
prayeth
for
her
husbandes
soule
,
and
obteineth
in
the
meane
space
ease
:
and
offereth
euery
yeare
,
at
the
mind
day
of
his
passing
hense
.
And
he
letteth
not
to
affirme
,
that
the
maried
couple
that
practise
not
thus
,
do
not
beleue
the
resurrection
.
Therefore
he
concludeth
thus
:
Nunquid
nihil
erimus
post
mortem
secundum
aliquem
Epicurum
,
&
non
secundum
Christum
?
quòd
si
credimus
mortuorum
resurrectionem
,
vtique
tenebimur
,
cum
quibus
resurrecturi
sumus
,
rationem
de
altetutro
reddituri
:
What
say
you
,
shall
we
fall
to
nothing
after
our
death
,
as
the
Epicure
thinketh
,
and
not
rise
againe
as
Christ
teacheth
?
And
if
we
beleue
the
resurrection
of
the
deade
,
then
doubtlesse
we
shall
be
bounde
to
make
accompt
one
of
an
other
,
as
we
shall
together
rise
againe
.
Beware
here
my
maisters
,
once
againe
I
must
tell
you
,
This
heresy
much
ioyneth
with
the
Saduces
you
are
going
towardes
the
deniall
of
the
resurrection
,
so
many
as
condemne
the
vsage
of
the
Church
in
praying
or
offeringe
for
the
deade
.
Tertullian
sayth
you
be
Epicures
in
this
point
,
and
so
you
be
in
all
others
.
Psal.
13.
I
say
you
are
past
priuy
muttering
in
your
heartes
that
there
is
no
God
:
for
you
are
come
to
plaine
Manducemus
&
bibamus
:
cras
enim
moriemur
,
Let
vs
eate
and
be
mery
,
Cor.
1.
ca.
15
we
can
not
tell
how
longe
we
lieue
.
I
say
you
must
aunswere
for
parting
the
affection
of
man
and
wife
,
and
the
one
must
be
countable
at
the
day
of
iudgement
to
an
other
,
that
they
procured
not
the
dueties
of
the
deade
by
right
of
Gods
holy
Church
,
for
their
soules
departed
.
Take
heede
therefore
,
you
are
warned
.
3
Nay
ho
there
M.
Allen
,
no
higher
then
Tertullian
.
And
when
we
haue
examined
the
testimonies
of
Tertullian
in
order
as
you
haue
brought
them
,
you
shall
haue
small
aduantage
out
of
him
,
yea
your
friendes
shall
thinke
you
had
bene
better
to
haue
made
no
mention
of
him
.
For
first
I
must
tell
you
,
that
these
three
lines
which
are
all
that
he
hath
written
sounding
that
way
,
are
found
in
three
bookes
which
all
were
written
by
him
,
when
he
was
an
heretike
,
&
separated
from
the
catholike
Church
.
And
therefore
it
may
well
be
,
that
all
that
he
speaketh
of
prayers
and
oblations
for
the
deade
,
was
onely
in
the
conuenticles
of
the
Montanistes
,
of
which
sect
he
was
an
earnest
defender
,
rather
then
in
the
catholike
Church
.
And
this
coniecture
seemeth
the
more
probable
,
because
Cyprian
which
was
afterward
a
catholike
Bishop
in
the
same
city
,
where
Tertullian
sometime
had
liued
,
maketh
no
mention
of
prayers
for
the
dead
,
but
onely
of
sacrifice
for
the
Martyrs
which
was
none
other
but
the
sacrifice
of
thankesgiuing
.
lib.
4.
Ep.
5.
But
admit
that
the
Church
of
God
in
that
time
,
vsed
these
superstitious
prayers
and
oblations
for
the
deade
,
let
vs
consider
vpon
what
ground
they
were
vsed
.
The
firs●
place
M.
Allen
allegeth
in
this
forme
.
Oblationes
fiebant
annua
die
pro
defunctis
.
But
Tertullians
wordes
in
libro
de
corona
militis
be
these
.
Oblationes
pro
defunctis
,
pro
natalitijs
annua
die
facimus
.
We
make
oblations
for
the
dead
,
for
our
birthes
on
the
yearly
day
.
By
which
it
is
euident
that
M.
Allen
did
not
read
these
word●s
him selfe
,
but
receiued
them
of
some
other
mans
collection
,
or
sound
them
in
some
booke
of
common
places
.
But
to
the
matter
:
Tertullian
him selfe
shall
say
for
me
,
that
the
same
custome
,
with
many
other
which
he
there
rehearseth
,
hath
no
ground
in
the
holy
Scripture
.
Harum
&
aliarum
eiusmodi
disciplinarum
,
si
leges
expostules
scripturarum
,
nullam
inuenies
,
traditio
tibi
praetendetur
autrix
,
consuetudo
confirmatrix
&
fides
obseruatrix
.
Of
those
and
such
like
disciplines
,
if
you
require
the
lawes
of
the
Scriptures
,
you
shall
finde
none
,
tradition
shall
be
pretended
to
you
to
be
the
author
,
Custome
the
confirmer
,
and
faith
the
obseruer
.
It
is
good
to
take
that
which
is
so
franckly
giuen
:
and
more
is
Tertullian
to
be
commended
,
that
confesseth
the
ground
of
his
errour
not
to
be
taken
out
of
the
word
of
God
,
then
they
that
labour
to
wre●t
the
Scriptures
to
find
that
which
Tertullian
confesseth
is
not
to
be
found
in
them
.
I
knowe
the
Papistes
will
aunswere
that
tradition
is
of
as
good
credit
as
the
Scripture
,
&
is
the
word
of
God
vnwritten
,
as
well
as
the
Scripture
is
the
word
of
God
written
.
But
why
then
doe
they
not
obserue
all
other
things
,
that
Tertullian
in
the
same
place
affirmeth
to
be
tradition
,
if
tradition
be
the
word
of
God
,
why
doe
they
not
giue
to
them
that
are
newly
baptised
a
temper
of
milke
and
hony
,
and
from
the
day
of
their
baptisme
forbid
dayly
washing
all
the
weeke
after
?
Why
doe
they
not
count
it
a
wicked
thinge
to
fast
on
the
Sunday
,
or
to
pray
and
worship
God
on
their
knees
?
Why
doe
they
not
count
it
a
wicked
thinge
to
fast
betwene
Easter
&
Whitsontide
,
or
to
pray
on
their
knees
all
that
time
?
Finally
why
doe
not
they
crosse
them selues
in
the
forehead
,
at
euery
steppe
they
set
forth
,
at
comming
in
,
at
going
out
,
at
putting
on
of
garmentes
,
at
putting
on
of
shoes
,
at
washing
,
at
the
tables
,
at
lighting
of
candles
,
at
beddes
,
at
stooles
,
and
at
all
thinges
,
what
so
euer
they
doe
?
What
aunswere
can
they
here
make
,
but
that
their
Church
may
dispense
as
well
with
the
word
of
God
vnwritten
,
which
they
cal
tradition
,
as
she
doth
against
the
word
of
God
conteyned
in
the
holy
Scriptures
.
So
that
alwayes
what
so
euer
they
prate
of
antiquitie
,
customs
,
traditions
,
vnwritten
verities
,
or
the
word
of
God
vnwritten
,
the
authority
of
their
blasphemous
church
is
aboue
them
all
.
Now
to
the
second
testimony
alleged
out
of
Tertullian
.
S.
Ieronym
shall
testifie
for
vs
,
that
this
booke
,
as
the
other
that
followeth
,
was
written
against
the
Church
,
so
was
also
his
booke
de
corona
militis
,
when
he
was
out
of
the
Church
,
whereby
it
may
appeare
,
what
good
authorities
they
are
,
to
proue
the
doctrine
of
the
Church
.
This
booke
de
castitate
,
he
wrote
to
diswade
a
friend
of
his
,
whose
wife
was
dead
,
that
he
should
not
marry
agayne
,
condemning
second
mariage
for
adultery
,
as
Montanus
his
maister
did
,
and
laboureth
to
proue
that
he
could
not
pray
for
his
departed
wiues
soule
,
nor
offer
the
yearely
oblation
,
if
he
married
an
other
.
To
the
same
purpose
he
reasoneth
in
his
booke
de
Monogamia
,
where
the
wordes
alleged
by
M
Allen
be
so
corrupted
in
all
the
coppyes
,
that
Beatus
Rhenamus
confesseth
that
no
sense
could
be
made
of
them
,
and
these
wordes
are
the
coniecturall
correction
of
Beatus
Rhenamus
.
But
let
them
be
vndoubtedly
the
wordes
of
Tertullian
,
as
they
seeme
to
be
.
Here
more
manifestly
then
before
he
brocheth
his
heresie
of
condemning
second
mariages
,
for
in
that
the
wife
prayeth
for
her
husbands
soule
,
and
offereth
,
&c
:
he
would
proue
that
she
is
still
married
to
him
,
and
that
she
committeth
adultery
if
she
take
an
other
,
directly
contrary
to
the
word
of
God
.
Rom.
7.
&
1.
Cor.
7.
yet
see
either
the
ignorance
or
the
malice
of
this
Allen
,
that
allegeth
those
words
of
this
writer
,
by
which
he
condemneth
them
that
allow
second
mariage
,
as
denyers
of
the
resurrection
,
agaynst
vs
that
deny
prayers
for
the
deade
to
be
lawfull
by
the
word
of
God
.
And
vseth
the
same
reason
and
wordes
to
proue
prayers
for
the
dead
to
be
allowable
,
that
Tertullian
vseth
to
proue
second
mariages
to
be
damnable
.
For
that
accompt
which
Tertullian
sayth
men
and
women
are
bound
vnto
,
one
to
an
other
,
he
meaneth
of
the
promise
of
mariage
once
made
betwene
them
,
which
M.
Allen
,
like
a
wise
yong
man
expoundeth
prayers
&
oblations
for
their
soules
.
The
words
of
Tertullian
following
immediatly
where
M.
Allen
leaueth
them
,
are
these
.
Si
autem
in
illo
aeuo
neque
nubent
neque
nubentur
,
sed
erunt
aequales
Angelis
:
non
ideò
,
non
tenebimur
coniugibus
defunctis
,
quia
non
erit
restitutio
coniugij
.
At
quin
eò
magis
tenebimur
,
quia
in
meliorem
statum
destinamur
,
resurrecturi
in
spirituale
consortium
,
agnituri
tam
nosmet
ipsos
,
quam
nostros
,
&c.
But
if
in
that
time
,
they
shall
neither
marry
,
nor
be
married
,
but
shall
be
equall
to
the
Angells
,
we
shall
not
therfore
not
be
bound
to
our
wiues
departed
,
because
there
shall
not
be
a
restitution
of
mariage
,
But
so
much
the
more
we
shall
be
bounde
,
because
we
are
appoynted
to
a
better
state
,
as
they
that
shall
ryse
agayne
into
a
spirituall
fellowship
,
and
shall
know
agayne
as
well
our selues
,
as
those
that
pertayne
vnto
vs
.
Wherefore
M.
Allen
once
againe
I
must
tell
you
,
that
we
woulde
be
sorrie
to
be
so
neere
the
deniall
of
the
resurrection
,
by
denying
prayers
for
the
deade
,
as
you
are
towarde
the
heresy
of
the
Montanistes
,
in
vsing
such
reasons
to
defend
praying
and
offering
for
the
deade
,
as
Tertullian
a
Montaniste
vsed
to
mainteine
his
heresy
,
but
I
shall
haue
further
occasion
to
retorne
to
Tertullian
,
when
I
shall
proue
that
the
opinion
of
purgatory
came
first
fr●●
heretikes
.
4
But
as
neere
as
we
be
Christes
time
by
Tertullians
helpe
,
we
will
approch
yet
neerer
,
to
the
very
Apostles
age
,
and
looke
out
some
recorde
of
that
time
for
oblations
and
distributions
,
with
memorialls
for
the
departed
.
And
the
further
from
you
of
the
new
sect
we
go
,
the
more
plaine
destruction
of
your
doctrine
,
and
more
manifest
proofe
of
our
olde
deuotion
shall
we
fiende
,
to
your
open
shame
and
the
comfort
of
Catholikes
.
S.
Clement
therefore
the
Romane
,
one
conuersaunt
with
the
Apostles
,
and
instructed
by
them
in
his
faith
,
a
familiar
of
S.
Paule
,
and
promoted
by
S.
Peter
,
a
true
pastor
and
a
holy
martyr
,
thus
reporteth
of
the
Apostles
ordinaunce
in
our
matter
.
Lib.
8.
Const.
Cap.
48.
Peragatur
dies
mortuorum
in
Psalmis
,
in
lectionibus
,
atque
orationibus
,
propter
eum
qui
tertia
die
resurrexit
:
Item
nonus
in
commemorationem
superstitum
atque
defunctorum
.
Etiam
quadragesimus
secundum
veterem
formam
,
Moysen
enim
hoc
modo
luxit
populus
:
nec
non
anniuersarium
pro
memoria
ipsius
,
detúrque
de
illius
facultatibus
pauperibus
,
in
commemorationem
ipsius
.
Thus
in
English
.
We
will
that
the
third
day
be
obserued
for
the
departed
,
in
psalmes
,
lessons
,
and
prayers
,
for
his
sake
that
rose
the
third
day
.
And
so
the
ix
.
day
,
for
the
vniting
together
in
one
memorie
the
departed
with
the
liuing
.
In
like
maner
the
fourtith
day
must
be
kept
according
to
the
ordre
vsed
of
olde
:
for
so
did
,
the
people
obserue
the
bewayling
of
Moyses
.
And
with
all
these
,
the
xij
.
monthes
minde
beside
.
Where
for
the
memory
of
his
departure
,
l●t
somwhat
be
distributed
amongest
the
poore
people
.
How
say
you
now
my
maisters
,
is
this
Popish
or
Apostolike
doctrine
?
was
it
inuented
for
priestes
couetousnesse
,
or
obserued
as
Christes
ordinaunce
?
made
we
much
of
late
of
the
litle
we
founde
before
,
or
of
late
lost
for
lacke
of
deuotion
,
that
which
we
had
so
long
before
?
Mercifull
God
who
woulde
thinke
this
geare
were
so
auncient
,
&
so
litle
set
by
.
Who
would
thinke
the
aduersaries
.
were
so
impudent
and
yet
so
much
regarded
.
What
hearte
thinke
you
they
reade
the
auncient
writers
with
all
?
Or
with
what
conscience
can
they
passe
by
so
plaine
practise
of
all
the
Christian
worlde
?
Or
with
what
face
can
they
name
either
scripture
or
doctor
?
How
dare
they
looke
backe
at
any
one
steppe
of
antiquitie
,
all
which
be
nothing
els
but
a
testimony
of
their
wickednesse
,
and
as
you
woulde
say
a
pointing
with
finger
at
their
horrible
spoile
of
olde
doctrine
and
deuotion
?
What
if
one
of
their
owne
scholars
seeing
this
light
in
our
matter
,
shoulde
aske
of
his
maister
:
a
lasse
sir
,
The
maister
Protestant
is
posed
,
what
if
this
be
true
that
is
proued
so
olde
,
and
you
chaunce
to
lie
that
are
so
late
,
where
are
we
your
scholars
then
?
It
is
not
aunswered
,
if
you
confort
him
with
faire
wordes
,
and
tell
him
you
follow
the
scripture
.
For
he
will
charge
you
againe
straight
,
that
these
men
had
scripture
,
vnderstood
scripture
,
alleaged
scripture
,
both
of
the
newe
Testament
and
the
olde
,
and
referred
their
vsage
some
to
Moyses
&
Aaron
,
other
some
to
the
fathers
in
the
lawe
of
nature
,
and
all
to
the
Apostles
of
Christ
.
Where
are
you
then
?
no
more
but
this
perdy
,
we
vnderstand
scripture
perchaunce
better
then
they
,
we
haue
the
holy
Ghost
perchaunce
and
so
had
not
the
fathers
:
perchaunce
that
is
no
scripture
,
perchaunce
this
and
this
is
not
that
doctors
worke
,
because
it
makes
against
vs
.
I
thinke
he
that
woulde
beleue
your
chauncing
,
that
may
haue
such
assuraunce
of
the
trueth
on
the
other
side
,
he
is
worthy
to
be
deceiued
.
4
Not
content
with
Tertullians
testimony
,
you
will
clime
higher
,
euen
to
Clemens
the
Apostles
owne
scholer
,
but
you
shal
be
brought
downe
with
shame
enough
.
I
will
not
here
repeate
the
mise
dounge
,
with
the
rotten
breade
in
the
boxe
,
and
such
baggage
as
I
haue
discouered
before
,
of
this
carterly
Clement
,
but
because
you
are
so
full
of
posing
M.
Protestant
,
as
though
you
were
Iohannes
ad
oppositum
,
I
wil
pose
you
M.
Allen
an
other
while
,
or
any
M.
Papiste
of
you
all
,
that
hath
a
forheade
to
mainteine
this
trumperie
,
for
Clemen●
the
auncient
Bishoppes
writing
.
Alas
Syr
,
what
if
this
be
proued
counterfect
that
you
saye
is
so
olde
?
and
you
with
out
peraduenture
lye
,
that
of
late
haue
founde
it
so
auncient
,
what
grounde
haue
your
schollers
then
?
Tertullian
hath
discharged
you
of
authority
of
the
scripture
already
,
how
will
you
proue
it
then
to
be
a
tradition
of
the
Apostles
?
your
aunswere
wil
be
still
,
Clenens
sayth
it
.
But
alacke
Sir
,
whether
is
it
more
licke
,
that
Eusebius
and
Hieronym
,
that
lyued
neerer
to
the
time
of
S.
Clement
by
twelue
hundreth
yeares
,
then
you
,
shoulde
know
or
here
tell
of
his
epistles
and
other
writings
better
then
you
?
But
Eusebius
and
Hieronym
neuer
hearde
of
such
writinges
as
were
neuer
seen
in
the
Church
13.
or
14.
hundreth
yeares
after
Clemens
his
death
.
Where
shoulde
you
haue
them
then
but
of
some
counterfecting
knawe
,
that
coulde
not
otherwise
maintaine
his
heresie
to
be
old
,
but
by
falsyfying
and
counterfecting
a
newe
,
that
which
neuer
was
in
the
olde
writers
heades
.
But
to
shew
that
your
shamelesse
Clement
,
daunceth
bare
and
breechelesse
,
with
out
all
honesty
:
I
will
yet
pose
you
further
,
and
bidde
you
call
your
wittes
together
to
aunswere
me
.
Whether
had
you
rather
graunt
that
so
holy
a
Pope
as
Clemens
was
,
did
erre
,
or
●hat
he
was
a
false
knaw
that
woulde
father
an
error
vppon
so
holy
a
mans
name
and
credit
?
your
Syr
Clemens
decreeth
that
the
fortyeth
day
must
be
obserued
for
the
departed
,
according
to
the
olde
forme
because
the
people
did
so
obserue
the
bewayling
of
Moses
.
But
if
the
scripture
affirme
that
the
people
bewayled
Moses
but
30.
dayes
Deut.
34.
Then
is
your
Clement
a
falsyfier
of
Gods
worde
,
and
his
foolish
decree
builded
vppon
his
false
grounde
.
How
saye
you
now
M.
Allen
is
this
Apostolike
or
apostotaticall
?
is
this
plaine
dealing
or
Popish
counterfecting
?
was
Clemens
in
the
Apostles
age
so
ignorant
of
the
scripture
?
or
was
he
an
ignorant
hypocrite
that
fayned
this
vnder
the
name
of
Clemens
?
Trueth
seaketh
not
to
be
mainteined
which
lyes
,
fayth
looketh
not
to
be
defended
by
falsehoode
.
The
Church
of
Christ
craueth
no
counterfected
authoritie
to
establish
her
doctrine
.
Therefore
it
is
neither
trueth
,
nor
fayth
,
nor
the
doctrine
of
the
Church
of
Christ
,
that
you
mainteine
,
defend
,
and
establish
by
lying
,
falsyfying
and
counterfecting
,
but
error
,
infidelity
,
and
heresie
,
he
therefore
that
will
forsake
the
certainetie
of
Gods
worde
to
builde
vpon
the
traditions
of
men
,
for
leuing
the
only
pathe
of
trueth
,
hath
a
iust
rewarde
to
fall
into
the
pitte
of
error
.
5
Well
,
I
will
close
vp
this
parte
of
our
talke
,
for
Tobies
almes
borde
in
the
obittes
of
Christian
men
,
with
S.
Augustines
graue
iudgement
:
who
,
as
he
is
plaine
for
the
benefite
of
oblations
in
the
memorialls
of
mens
departures
,
in
all
placies
,
so
here
in
a
maner
he
ordereth
the
action
thereof
,
for
abusies
that
might
thereon
arise
,
in
his
epistle
to
Aurelius
.
The
offeringes
(
sayth
he
)
obserued
for
the
soules
departed
,
whereof
there
is
no
question
but
profet
ariseth
to
them
,
let
them
not
be
ouer
sumptuous
vpon
the
mindes
of
the
deceased
,
nor
soulde
away
,
but
geuen
with
out
grudge
or
disdaine
to
such
as
be
present
,
and
woulde
be
partaker
thereof
:
but
if
mony
be
offered
,
it
may
be
distributed
out
of
hande
to
the
poore
,
and
then
shall
not
those
dayes
of
their
freindes
memorialles
,
be
to
their
great
griefe
forsaken
or
destitute
of
companie
.
And
the
ordre
with
honeste
comelinesse
shall
be
kept
continually
in
the
Church
.
So
S.
Clement
him selfe
teacheth
all
them
that
be
called
to
such
dayes
of
prayers
for
the
departed
,
and
to
be
partakers
of
those
oblations
or
charitable
relieues
,
which
were
by
some
honest
sober
refreshing
euen
in
the
Church
in
those
dayes
obserued
,
whether
they
be
of
the
laity
or
of
the
priestes
,
he
geueth
them
this
lesson
.
Qui
ad
memorias
eorum
vocamini
,
cum
modestia
&
cum
dei
timore
comedite
,
veluti
valentes
legatione
fungi
pro
mortuis
:
cum
sitis
presbyteri
&
diaconi
Christi
,
sobrij
esse
debetis
&
priuatim
:
&
cum
alijs
,
vt
possitis
intemperantes
coercere
:
All
you
that
are
called
to
the
funeralles
of
the
departed
,
refresh
your selues
in
measure
and
feare
of
God
,
that
you
may
be
worthy
,
to
be
as
it
were
in
commission
of
intreatie
for
the
deade
:
and
being
priestes
or
deacons
of
Christ
,
you
are
bounde
to
be
sobre
euen
at
home
:
but
abrode
,
for
others
example
and
discipline
.
5
You
had
bene
as
good
to
haue
left
out
the
comparing
of
Augustines
oblations
with
Tobies
almes
borde
,
for
that
custome
which
most
resembled
your
fantasie
of
Tobies
almes
borde
Augustine
condemneth
where
he
alloweth
oblations
for
them
that
sleepe
to
profit
some
what
.
Sed
quoniam
istae
in
caemiterijs
ebrietates
&
luxuriosa
conuiuia
,
non
solùm
honores
martyrum
in
carnali
&
imperita
plebe
credi
solent
,
sed
etiam
solatia
mortuorum
,
mihi
videtur
facilius
illic
dissuade●i
posse
istam
foeditatem
ac
turpitudinem
,
si
&
de
scripturis
prohibeatur
,
&
oblationes
pro
spiritibus
dormientium
quas
verè
aliquid
adiuuare
credendum
est
super
ipsas
memorias
non
sunt
sumptuosae
&c.
But
because
this
dronkennesses
,
and
riotous
festes
vsed
in
the
Church
yeardes
of
the
carnall
and
vnskillfull
people
are
wonte
to
be
beleued
not
onely
to
be
the
honour
of
the
martyrs
,
but
also
the
comforte
of
the
deade
,
my
thinke
it
were
more
easy
,
that
this
filthynesse
and
beastlynesse
may
be
there
diswaded
,
if
both
it
be
forbidden
out
of
the
scriptures
,
and
that
the
oblations
for
the
spirites
of
the
deade
,
which
truely
we
must
beleue
doth
helpe
somewhat
,
vpon
the
memories
them selues
be
not
sumptuous
&c.
But
if
Augustine
had
knowen
the
horrible
abuses
which
grew
afterwarde
,
by
permission
of
these
oblations
,
he
woulde
as
well
haue
prohibited
them
out
of
the
scripture
as
that
hethenish
banquettinge
in
the
Church
yeardes
in
honor
of
the
martyrs
,
as
for
comforte
of
deade
mens
soules
.
As
for
Clement
that
teacheth
the
preistes
and
deacones
to
be
sober
and
moderate
in
eating
,
where
they
were
bidden
to
buriall
feastes
,
euen
here
also
he
sheweth
him selfe
in
his
owne
colours
.
As
though
in
the
dayes
of
Clemens
,
when
the
Church
was
in
great
persecution
,
they
had
nothing
els
to
doe
,
but
to
keepe
sumptuous
feastes
at
their
burialls
,
where
at
the
priestes
,
and
deacons
,
were
in
daunger
of
glouttony
&
dronkennesse
,
as
they
were
in
the
Popish
church
when
Popery
was
in
the
pride
,
seldome
temperate
or
sober
,
and
lest
of
all
at
burialls
,
and
monthes
mindes
&c.
That
the
benefite
of
prayer
and
almes
appertaineth
not
to
such
as
dye
in
mortall
sinne
,
though
in
the
doubtefull
case
of
mans
beeing
,
the
Church
vseth
to
praye
for
all
departed
in
Christes
fayth
.
CAP.
VII
.
1
THus
farre
we
now
are
broght
,
I
trust
with
proofe
and
euidence
enough
,
with
reasonable
cleere
light
for
the
good
simple
peoples
instruction
,
and
with
full
safety
,
from
all
the
force
our
aduersaries
can
make
against
vs
.
The
Patriarches
example
,
the
wordes
of
scripture
,
the
practise
of
the
Church
,
the
naturall
society
betwixt
the
partes
of
Christes
misticall
body
in
this
worlde
,
and
his
members
in
the
next
,
and
all
our
fathers
faith
haue
wonne
so
much
,
that
almes
and
offeringes
in
sundry
memorialls
and
diuers
obseruations
of
mindes
and
obittes
,
be
singular
and
soueraigne
,
to
procure
Gods
mercy
for
the
pardon
of
the
soules
deceased
.
And
nowe
,
lest
any
man
take
occasion
of
Gods
mercy
,
which
he
seeth
to
be
so
ready
that
it
may
be
wone
by
other
mens
workes
,
to
liue
in
contempt
of
vertuous
exercise
,
and
to
passe
the
time
of
his
owne
life
in
carelesse
negligence
,
presuming
to
purchesse
fauour
at
Gods
hande
so
mercyfull
,
by
other
mens
merites
,
with
out
his
owne
deede
or
deserte
,
let
that
man
be
aduertised
,
quòd
non
habet
partem
in
sermone
isto
,
that
he
shall
in
that
case
haue
no
benefite
by
our
talke
:
the
mercy
which
we
speake
of
,
perteineth
not
vnto
him
:
such
idle
drone
beyes
can
take
no
fructe
of
other
mens
labours
,
neither
quicke
nor
deade
.
For
that
membre
which
in
this
body
was
so
vnprofitable
to
him self
,
it
is
no
right
nor
reason
he
should
haue
any
gaynes
by
other
mens
trauell
.
Therefore
all
these
liberall
promisies
of
fauour
and
grace
,
to
be
procured
by
the
workes
of
the
liue
towardes
the
departed
,
reach
neither
to
the
vnfaithfull
out
of
this
house
,
nor
to
the
impenitent
who
was
but
an
vnprofitable
burden
of
the
house
.
Lib.
8.
constit
.
49.
These
thinges
sayth
Clement
we
meane
of
the
godly
,
for
if
thou
gaue
all
the
welth
of
the
world
to
the
poore
for
the
wicked
sake
,
thou
couldest
not
profite
them
a
heare
.
For
he
that
dyed
in
Gods
displeasure
,
can
not
looke
for
more
mercy
then
he
deserued
.
Therefore
S.
Iohn
the
Apostle
seemeth
to
abbridge
our
prayers
,
1.
Epist.
ca.
5
and
the
obteining
of
our
petitions
,
by
borderinge
them
as
with
in
certaines
bondes
after
this
sort
.
We
know
that
God
doth
here
vs
what
so
euer
we
require
,
we
be
sure
he
will
accomplish
our
requestes
which
we
make
vnto
him
.
Therefore
he
that
knoweth
his
brother
to
sinne
being
not
a
sinne
to
death
,
let
him
pray
and
life
shall
be
geuen
to
him
that
sinneth
not
to
death
:
there
is
a
sinne
to
death
,
for
such
I
do
not
will
any
man
to
praie
.
This
place
of
the
Apostle
,
seemeth
to
declare
the
wonderfull
force
that
the
prayers
of
the
faithfull
haue
,
in
procuring
grace
and
remission
for
others
,
so
that
they
be
●rethern
,
and
passe
hense
with
out
the
bonde
of
mortall
sinne
.
And
the
letter
well
weyed
,
shall
make
exceding
much
to
proue
the
prayers
for
departed
in
piety
:
as
it
in
a
maner
forbiddeth
all
intercession
for
such
,
as
be
knowen
to
passe
in
continuance
of
mortall
sinne
.
There
is
no
crime
so
greuous
that
man
may
commit
in
the
course
of
this
life
,
but
the
Church
vseth
prayers
customably
therefore
,
and
for
her
reuerence
is
often
hearde
.
Therefore
it
may
well
be
thought
that
the
party
must
be
deceased
of
whome
such
diuersity
of
desertes
doth
arise
:
for
all
that
be
a
liue
with
out
exception
,
if
they
be
brethern
of
our
familie
,
must
be
prayde
for
.
And
so
longe
as
they
be
in
this
worlde
,
and
may
repent
,
The
church
maye
praye
for
any
sinner
in
this
life
,
with
hope
of
mercy
.
their
sinne
is
not
so
vnto
death
,
but
life
by
prayers
may
be
,
and
is
commonly
at
Gods
hande
ob●eined
.
Then
it
may
well
be
deduced
,
that
the
Apos●le
meaneth
to
incourage
the
faithfull
to
pray
for
such
their
brethren
departed
,
as
dyed
without
bonde
of
deadly
sinne
to
their
sight
,
in
a
maner
warning
them
that
for
such
their
prayers
shall
be
acceptably
hearde
.
But
for
others
continuing
in
sinne
to
death
,
he
willeth
not
them
to
praye
,
nor
can
assure
them
they
shall
be
hearde
.
So
doth
Dionysius
,
a
man
not
very
auncient
,
but
of
a
full
spirite
and
good
grace
,
expounde
this
text
.
CAP.
VII
.
1
HItherto
,
but
that
you
loue
to
tell
your
chickens
before
they
be
hatched
,
you
neede
not
greatly
to
boast
of
your
winnings
.
But
now
you
will
shewe
,
that
prayer
and
almes
helpeth
not
them
that
dye
in
mortall
sinne
,
and
that
beside
your
Clement
,
with
whose
cloutes
you
cloy
your
booke
,
you
woulde
fayne
proue
out
of
the
Epistle
of
S.
Iohn
cap.
5.
For
that
which
S.
Iohn
speaketh
of
the
prayers
that
Christian
men
make
for
their
brethren
aliue
,
whom
they
see
to
sinne
,
but
not
vnto
death
,
you
would
take
if
you
could
,
for
prayers
to
be
made
for
them
that
are
deade
,
but
passed
not
hence
in
deadly
sin
▪
&
that
which
he
sayth
of
prayers
not
to
be
made
for
them
that
sinne
not
vnto
death
,
you
weene
he
ment
of
them
that
are
known
to
passe
hence
in
continuance
of
sinne
.
But
you
that
dare
not
presume
to
make
any
interpretation
without
authoritie
of
the
olde
Martyrs
,
when
all
commeth
to
all
,
haue
none
to
father
your
new
exposition
vppon
,
but
Denys
the
charterhouse
Monke
,
a
yesterdayes
bird
.
But
seeing
you
are
not
onely
voyd
of
all
auncient
authoritie
,
but
also
haue
all
the
olde
writers
against
you
,
that
euer
interpreted
or
alleged
this
place
,
let
vs
see
what
is
your
reason
.
Forsooth
the
letter
well
weighed
,
maketh
much
for
you
,
by
the
way
it
may
be
noted
,
that
you
call
the
word
of
God
the
letter
,
in
that
sense
that
S.
Paule
sayth
the
letter
killeth
,
but
I
omitte
that
grosse
contumely
against
the
holy
Scriptures
,
where
S.
Paule
sayth
the
letter
killeth
,
he
meaneth
not
that
the
holy
Scriptures
killeth
in
which
is
contemed
life
,
but
that
the
law
which
onely
commaundeth
and
giueth
no
power
to
fulfill
it
pronounceth
sentence
of
death
to
them
that
breake
it
.
But
to
follow
your
reason
.
There
is
no
crime
so
greeuous
,
that
man
may
commit
in
this
life
,
but
the
Church
prayeth
for
it
&
is
often
heard
:
therfore
it
may
be
thought
that
the
party
must
be
deceased
of
whom
such
diuersitie
of
deserts
doth
arise
.
I
deny
your
antecedent
:
For
the
church
of
Christ
,
prayeth
not
for
them
that
sinne
against
the
holy
Ghost
,
&
our
Sauiour
Christ
affirmeth
that
he
which
sinneth
against
the
holy
Ghost
shall
neuer
be
forgiuen
,
who
so
euer
pray
for
him
,
and
of
such
sayth
S.
Iohn
,
that
there
is
a
sinne
vnto
death
,
for
which
we
ought
not
to
pray
.
Samuell
was
not
heard
when
he
prayed
for
Saule
,
1.
Sam.
16.
Ieremy
is
oftentimes
forbidden
to
pray
for
the
obstinate
Iewes
,
Iere.
7.11
.
&
14.
And
the
Lord
testifieth
,
that
if
Noach
,
Daniell
and
Iob
prayed
for
the
wicked
,
they
should
not
be
heard
.
Ezec.
14.
Therefore
there
be
sinnes
for
which
the
Church
ought
not
to
pray
,
and
though
she
should
pray
,
yet
she
should
not
be
heard
,
euen
of
men
remayning
in
this
life
,
your
second
reason
(
as
I
conceiue
it
)
is
,
that
so
long
as
men
are
in
●his
world
,
they
may
repent
,
&
then
sinne
is
not
to
death
.
Therfore
S.
Iohn
meaneth
,
that
they
that
dyed
without
bond
of
deadly
sinne
are
to
be
prayed
for
:
your
antecedent
as
before
is
false
,
for
the
Apostle
to
the
Hebrewes
the
sixt
chapter
,
sheweth
that
there
be
some
which
sinne
so
horribly
in
this
life
,
that
it
is
vnpossible
for
them
to
be
renewed
by
repentaunce
.
So
that
your
exposition
being
both
voyd
of
authoritie
,
and
contrary
to
the
manifest
word
of
God
,
of
none
that
is
wise
,
or
godly
can
be
receiued
.
Beside
this
the
whole
context
of
S.
Iohns
wordes
doe
plainly
declare
,
that
he
speaketh
of
prayers
for
the
brethern
that
are
liuing
,
and
not
for
them
that
are
dead
.
But
I
am
to
blame
to
spende
so
many
wordes
in
a
matter
so
manifest
.
If
the
holy
Ghost
had
euer
allowed
prayer
for
the
dead
,
he
would
once
at
the
lest
haue
vttered
the
same
plainly
,
in
holy
canonicall
Scriptures
.
But
Tertullian
,
as
wise
a
man
as
M.
Allen
,
affirmeth
(
as
we
heard
before
)
that
prayer
for
the
deade
,
hath
no
foundation
in
the
Scriptures
.
2
To
this
place
also
S.
Augustine
,
disputing
in
his
booke
de
ciuitate
dei
that
praiers
profiteth
not
all
men
departed
,
alludeth
,
Lib.
21.
Cap.
24.
or
rather
leaneth
vnto
it
as
a
sure
ground
against
the
Origenistes
,
that
woulde
haue
Gods
mercy
by
mans
prayers
obteined
for
the
wicked
soules
deceased
,
after
this
sort
.
Si
qui
autem
vsque
ad
mortem
habebunt
cor
impoenitens
,
nec
ex
inimicis
conuertuntur
in
filios
,
numquid
iam
pro
eis
,
id
est
pro
talium
defunctorum
spiritibus
orat
ecclesia
?
cur
ita
nisi
quia
iam
in
parte
diaboli
computantur
,
qui
dum
essent
in
corpore
,
non
sunt
translati
in
Christum
?
If
there
be
any
that
till
death
continue
in
stubborne
impenitency
of
hearte
,
and
of
enemies
to
Gods
Church
will
not
be
made
children
,
doeth
the
Church
make
intercession
for
such
,
that
is
to
say
for
the
soules
of
them
being
departed
in
that
state
?
and
why
prayeth
she
not
for
them
,
but
because
they
be
nowe
reckoned
for
the
deuills
lot
being
deade
,
that
woulde
not
moue
to
Christes
part
when
they
were
in
their
bodies
?
And
this
is
the
cause
,
that
for
such
as
in
desperation
destroy
them selues
:
by
any
kind
of
wilfull
or
violent
death
,
or
in
the
stubborne
maintenance
of
heresie
,
offer
them selues
to
be
extirpate
:
as
well
out
of
the
society
of
mans
life
,
as
out
of
the
communion
of
the
Christian
company
,
our
holy
mother
the
Church
,
who
by
her
practise
is
the
best
construer
of
Gods
worde
,
neuer
vseth
any
meanes
for
their
quiet
rest
.
Wheron
there
is
a
holy
decree
of
Councell
in
this
sense
,
qui
sibi
ipsis
quolibet
modo
culpabili
inferunt
mortem
,
nulla
pro
illis
fiat
commemoratio
,
Bracarens
.
Cap.
34.
neque
cum
psalmis
sepeliantur
.
All
those
that
by
any
vnlawfull
way
procure
their
owne
death
,
let
no
commemoration
be
had
of
them
,
Vide
Timo.
Alexand.
respons.
14.
nor
be
brought
home
with
psalmes
.
The
which
hath
ben
both
diligently
obserued
euer
amongest
Christians
,
and
for
terrour
of
the
wicked
often
by
holy
Canons
renewed
.
Wherof
there
is
no
other
cause
but
this
:
that
such
persons
being
at
the
ende
cut
of
the
common
bodie
,
can
receiue
no
vtility
of
that
,
where
vnto
they
are
not
,
nor
now
can
not
be
ioyned
.
And
as
in
that
case
where
Gods
Church
hath
plaine
presumption
of
any
persons
euerlasting
perishing
,
either
by
continuance
in
infidelitie
out
of
her
happy
family
,
or
by
heresie
,
and
separation
of
him selfe
till
the
last
ende
,
leaping
out
of
her
holy
lappe
where
he
once
was
before
,
or
being
and
continuing
,
with
some
open
euidence
thereof
,
an
vnprofitable
membre
,
and
a
deade
branche
:
as
,
I
saye
,
in
any
plaine
proofe
of
these
thinges
,
the
Church
neuer
practiseth
for
his
rest
,
because
she
neither
hath
hope
of
getting
any
grace
,
nor
meanes
to
conuey
any
benefite
vnto
such
as
be
not
in
the
limmes
of
life
,
so
if
our
saide
carefull
mother
doe
bestow
of
her
customable
kindnesse
,
all
her
godly
meanes
vpon
those
whome
she
knoweth
not
otherwise
but
in
finall
piety
and
penitence
to
haue
passed
this
life
,
and
yet
in
deede
before
God
(
to
whome
onely
all
secrets
of
mans
hearte
be
perfectly
open
)
dyed
as
abiectes
,
and
outcastes
in
sinne
and
impenitencie
,
she
can
not
for
all
that
,
any
whit
helpe
their
estate
so
miserable
,
nor
appeace
Gods
wrath
towarde
,
them
being
now
out
of
the
time
of
deseruing
.
out
of
the
Churchies
lappe
,
effectually
and
finally
separated
from
the
chosen
people
,
and
out
of
the
compaesse
of
grace
and
mercie
.
Much
lesse
any
priuate
mans
prayer
can
be
any
thing
at
all
beneficiall
to
his
freinde
,
or
other
that
dyed
not
in
Gods
fauour
:
whose
payne
can
neither
be
finished
,
nor
by
any
of
these
ordinary
meanes
,
one
moment
released
or
lessened
.
Yet
euery
good
faithfull
person
must
imitate
the
diligence
of
Gods
Church
herein
,
that
ceaseth
not
both
to
off●●
and
pray
for
all
sortes
with
in
her
limites
,
that
be
hense
in
any
likelyhood
of
repentaunce
departed
:
who
hadde
rather
they
shoulde
abounde
to
the
needelesse
,
then
at
any
time
lacke
for
the
reliefe
of
such
,
that
might
wante
them
.
2
All
this
discourse
is
needelesse
,
to
proue
that
prayers
profit
,
not
the
infidels
,
or
the
impenitent
,
against
them
that
beleue
that
the
soules
of
the
faithfull
&
the
repentant
are
where
Christ
is
,
as
he
prayeth
Ioan.
17.
Father
I
will
that
those
whome
thou
hast
gyuen
me
where
I
am
they
also
maye
be
with
me
,
that
they
may
see
my
glory
.
And
euen
so
he
sayeth
to
the
theefe
no
perfect
iuste
man
,
but
a
sinner
repentant
:
This
daye
thou
shalt
be
with
me
in
Paradise
Luke
23.
And
S.
Paule
desireth
to
be
dissolued
and
to
be
with
Christ
Philip.
1.
This
is
the
fayth
of
the
Church
,
of
Christ
,
and
these
be
the
groundes
of
our
fayth
,
voide
of
all
doubtfulnesse
,
obscurity
,
sophistry
and
variable
sentence
of
deceiuable
men
:
builded
vpon
the
certaine
foundation
of
the
eternall
word
of
God
:
The
authoritie
of
Augustine
proueth
that
the
Church
prayed
not
in
his
time
for
the
spirits
of
infidells
.
But
the
Councell
Bracharense
(
as
afterwarde
I
shall
more
plainely
shewe
)
doth
insinuate
that
no
prayers
were
made
at
all
,
for
the
soules
of
the
departed
in
their
Church
at
their
burialls
,
but
onely
a
remembrance
of
them
in
prayers
with
thankesgeuing
and
singing
of
Psalmes
.
For
purgatory
shoulde
seeme
had
not
yet
trauelled
into
spaine
.
But
touching
this
assertion
of
M.
Allen
,
that
those
which
dye
out
of
the
fauour
of
God
,
as
infidells
and
such
like
,
are
not
to
be
prayed
for
,
whose
payne
can
neither
be
finished
,
nor
one
moment
released
,
or
lessened
by
any
of
these
meanes
:
what
saye
you
then
to
Gregory
the
first
,
byshop
of
Rome
,
which
with
his
vehement
prayer
as
your
owne
Damascene
and
many
others
doe
witnesse
,
deliuered
the
soule
of
Traianus
the
heathen
Emperour
from
Hell
:
whereof
there
riseth
a
great
controuersie
among
your
doltish
diuines
,
some
affirming
,
that
he
was
deliuered
out
of
Hell
in
deede
,
some
that
he
remaineth
still
in
Hell
,
but
not
in
the
torm●nts
of
Hell
,
in
which
opinion
is
Mathew
monke
of
Westminster
in
his
Flores
historiarum
Anno
gratiae
605.
How
shall
we
beleue
the
booke
of
Conformities
of
S.
Frances
,
who
is
there
reported
to
haue
deliuered
not
one
but
many
soules
out
of
Hell.
If
these
be
fables
and
lies
M.
Allen
,
they
be
forged
in
your
owne
shop
,
wheras
purgatory
&
all
such
other
rotten
postes
and
pillers
of
your
Church
were
receiued
.
If
these
be
true
,
that
be
set
forth
with
so
great
authoritie
,
then
were
not
you
well
aduised
to
publishe
such
principles
as
be
proued
false
by
your
owne
patrons
&
proctors
.
3
Therefore
let
no
man
withdrawe
his
almes
,
charity
,
or
prayers
,
from
any
of
the
houshoulde
of
faith
,
vpon
any
light
presumption
yea
or
strong
coniecture
of
any
mans
finall
continuance
in
sinne
or
wickednesse
:
vpon
whome
in
the
last
spirite
of
breath
,
as
God
maye
haue
mercy
,
so
mans
prayers
then
shall
be
both
needefull
,
and
exceding
beneficiall
vnto
him
.
Onely
with
conscience
thou
may
,
and
must
cease
with
Gods
Church
to
practise
the
wayes
of
mercy
vppon
such
as
be
not
baptised
,
or
otherwise
after
their
baptisme
,
haue
by
leauing
this
holy
communion
of
the
faithfull
,
Heretikes
not
to
be
praide
for
after
their
death
.
iudged
them selues
vnworthy
,
and
made
their
case
vnapte
by
continuance
therein
,
to
receiue
any
benefite
either
of
the
Church
,
which
of
their
owne
accorde
they
haue
forsaken
,
or
of
any
membre
thereof
,
wherevnto
by
faith
and
loue
they
are
not
ioyned
.
And
so
all
heretikes
shall
be
voide
of
this
mercy
and
grace
after
their
death
,
which
did
in
their
life
so
earnestly
abhorre
the
same
.
Vpon
all
other
where
any
hope
may
be
had
,
if
thou
pray
or
procure
the
meanes
of
mercy
,
it
shall
at
least
be
to
thy selfe
a
singular
helpe
and
gayne
,
though
the
partie
for
whome
thou
doest
it
,
either
neede
it
not
,
being
already
receiued
into
blesse
,
or
els
in
perpetuall
damnation
of
Hell
,
be
helples
for
euer
.
Si
preces
pro
mortuis
facimus
(
sayth
S.
Chrysostome
)
si
elecmosinas
damus
,
Homil
21.
in
Cap.
9.
Actuum
.
etsi
ille
indignus
sit
,
nobis
Deus
placatior
erit
:
If
we
pray
for
the
deade
,
and
bestowe
almes
for
their
sakes
,
if
he
be
founde
vnworthy
,
yet
God
will
the
rather
be
mercyfull
to
our selues
.
And
sure
it
is
,
that
who
so
euer
be
founde
so
gracious
,
as
with
much
compassion
of
the
deceaseds
misery
,
to
procure
with
study
and
care
Gods
mercyfull
pardon
towardes
them
,
that
such
a
one
especially
shall
finde
grace
and
fauour
at
the
time
of
neede
,
and
be
meruailous
apt
to
receiue
benefit
by
others
procurement
againe
.
Who
be
most
apte
to
receiue
benefite
by
the
prayers
of
the
liuing
.
For
as
it
is
certaine
,
that
no
man
can
receiue
benefite
after
his
departure
by
any
worke
or
will
of
the
liuing
,
sauing
such
as
in
their
life
deserued
the
same
,
so
must
it
needes
be
,
that
where
these
remedies
be
needefull
and
profitable
,
that
yet
more
or
lesse
they
shall
worke
vpon
the
party
for
his
reliefe
,
according
to
the
more
or
lesse
deuotion
and
deseruing
in
this
life
.
Therefore
this
trueth
of
mutuall
participation
of
the
deade
with
the
liue
,
geueth
no
man
occasion
of
idle
rest
or
carelesse
affection
in
his
owne
time
and
cause
,
when
he
may
be
assured
to
lacke
the
reliefe
of
others
,
to
whome
in
his
liefe
by
well
working
he
woulde
not
ioyne
before
.
But
I
had
rather
ye
hearde
S.
Augustine
vttering
expressely
this
meaning
of
mine
,
in
his
owne
wordes
.
Enchir.
cap.
110.
It
can
not
be
denied
(
sayth
he
)
but
that
the
soules
of
the
deceased
be
relieued
,
when
the
sacrifice
of
our
redemer
is
offered
for
them
,
or
almes
bestowed
in
their
behalfe
in
the
Church
.
But
in
deede
these
are
profitable
to
none
,
but
to
such
as
in
their
life
deserued
that
those
things
after
their
departure
might
doe
them
good
.
For
there
is
a
state
of
life
that
is
neither
so
perfect
but
it
may
well
haue
neede
of
these
helpes
after
death
,
not
yet
so
very
euill
,
but
such
thinges
may
well
succour
them
after
their
departure
.
Mary
there
is
a
kinde
of
conuersation
so
vertuous
,
that
it
requireth
no
such
ayed
,
and
an
other
kinde
so
wicked
,
that
those
which
passed
their
former
life
therein
,
can
haue
after
their
passage
no
reliefe
by
such
meanes
:
for
by
our
merites
in
this
life
we
do
obteine
,
that
after
our
deaths
we
may
either
atteine
to
remedy
,
or
els
be
voide
of
all
helpes
.
For
it
is
a
very
vaine
hope
,
that
any
man
should
presume
to
winne
that
at
Gods
hand
after
he
be
passed
out
of
this
worlde
which
when
he
was
in
the
worlde
,
he
neuer
sought
nor
deserued
.
And
a
litle
after
thus
he
maketh
all
plaine
:
When
the
sacrifice
of
the
altar
,
or
els
any
kinde
of
almes
be
offered
for
all
men
departed
being
baptised
,
for
the
very
good
they
are
thankes
giuing
,
for
the
indifferent
that
be
not
very
euill
,
they
are
a
mercyfull
deliueraunce
.
For
the
wicked
and
very
euill
,
all
though
they
be
no
succour
for
them
which
be
departed
and
deade
,
yet
they
are
confortable
for
those
that
be
aliue
,
And
to
such
as
receiue
benefite
thereby
,
either
commeth
full
forgiuenesse
,
or
els
their
iudgement
and
damnation
is
made
thereby
somewhat
more
tolerable
.
The
which
sentence
,
almost
in
like
wordes
,
for
that
it
merueillously
opened
this
matter
,
this
author
repeteth
in
the
fourth
question
ad
Dulcitium
,
and
els
very
often
.
Whereby
the
faithfull
man
may
learne
both
how
much
,
and
whome
these
remedies
do
relieue
.
And
then
that
the
Church
in
his
dayes
offered
sacrifice
for
all
those
that
were
baptised
,
and
in
the
faith
thereof
departed
:
both
for
that
it
was
vncertaine
who
had
neede
thereof
,
and
also
,
because
euen
then
when
the
parties
were
not
,
nor
coulde
not
be
partakers
thereof
,
that
Gods
glory
notwithstanding
was
excedingly
set
forth
,
and
man
comforted
thereby
.
Therefore
Gods
Church
in
a
true
sense
may
be
saide
to
offer
sacrifice
euen
for
the
holy
and
blessed
martyrs
,
who
no
doubt
by
sheeding
of
their
bloude
for
Christes
name
,
and
defense
of
vnitie
,
be
fully
purged
in
this
their
death
,
and
so
perfectly
released
of
all
sinne
&
paine
that
might
otherwise
haue
deserued
punishment
,
and
some
expectation
of
Gods
mercy
in
the
life
to
come
.
Lib.
4.
epist.
5.
For
so
S.
Cyprian
and
other
of
his
Church
offered
sacrifice
,
for
Celerne
,
Laurence
and
Ignatius
as
he
testifieth
him selfe
:
Sacrificia
pro
eis
semper
vt
meministis
offerimus
,
quoties
martyrum
passiones
&
dies
anniuersaria
commemoratione
celebramus
:
For
them
we
offer
sacrifice
,
as
often
as
we
celebrate
the
yearly
memories
of
martyrs
.
For
which
kinde
of
perfect
men
,
sacrifice
is
thankes
geuing
vnto
God
for
their
glory
and
giftes
of
grace
,
and
a
kinde
of
intercession
to
them
in
our
necessities
.
Tractat
84.
in
Ioannem
.
For
which
cause
S.
Augustine
affirmeth
,
Quòd
pro
martyribus
non
oramus
fed
ipsi
oran●
pro
nobis
:
We
pray
not
for
martyrs
,
but
they
pray
for
vs
.
Nowe
the
sacrifice
often
celebrated
for
the
wicked
also
,
that
be
not
knowen
to
the
Church
so
to
be
,
is
not
beneficiall
to
them
neither
,
because
their
naughty
life
and
death
makes
them
vnapte
to
receiue
comforth
thereby
:
yet
these
holy
appointed
remedies
are
both
comfortable
and
meritorious
to
the
geuers
and
procurers
,
as
blessinges
which
are
not
lost
,
How
prayer
which
taketh
no
effect
in
the
departed
,
is
profitable
to
the
procurer
.
but
turne
againe
to
the
bestowers
.
For
the
profit
of
other
,
or
the
onely
will
to
relicue
other
,
is
a
singular
deserte
and
meanes
of
merite
to
a
mans
selfe
.
Full
truely
saide
Damascene
,
that
this
carefull
helpe
&
seruing
of
others
mens
lackes
,
is
much
like
to
the
paine
which
one
taketh
in
anoynting
with
a
precious
baulme
an
other
mans
body
,
which
as
he
tempereth
in
his
hande
to
bestowe
vpon
an
other
,
it
first
redoundeth
in
verdure
and
vertue
to
him selfe
,
and
then
passeth
by
him
,
to
the
vse
of
his
neighbour
,
for
whome
principally
it
was
prepared
.
3
These
matters
stand
all
vpon
a
false
supposition
,
that
any
prayers
are
auailable
for
the
deade
,
which
when
it
can
not
be
proued
,
it
is
in
vayne
to
shewe
who
taketh
profit
by
them
,
who
not
,
who
more
and
who
lesse
,
and
what
becommeth
of
those
prayers
that
be
offered
for
either
them
that
neede
no
helpe
,
or
that
can
not
be
helped
.
We
learne
out
of
Gods
worde
,
that
what
so
euer
we
doe
pray
for
according
to
Gods
will
we
shall
obteyne
.
1.
Iohn
.
5.
therefore
this
one
hatchet
shall
cut
asunder
all
these
knottes
,
prayers
for
the
dead
are
not
according
to
the
will
of
God
,
and
therfore
they
are
not
heard
at
al
,
for
immediatly
after
death
,
as
M.
Allen
him selfe
confesseth
,
followeth
iudgement
,
but
prayers
eyther
neede
not
or
boote
not
,
when
the
party
is
eyther
acquited
or
condemned
by
the
sentence
of
the
iudge
,
which
as
Augustine
sayth
can
not
be
indifferent
betwene
rewarde
,
&
punishment
.
De
libero
arbitrio
.
lib.
3.
cap.
23.
4
But
notwithstanding
this
free
procurement
and
liberall
graunt
of
common
helpes
in
the
departeds
case
,
euen
there
where
it
is
vncertaine
whether
they
take
effect
or
no
,
the
Church
yet
doth
not
onely
absteine
from
sacrifice
and
request
for
such
as
doe
openly
appeare
to
sinne
vnto
death
,
as
the
Apostle
sayth
,
but
some
times
for
punishment
of
certeine
contemptes
and
disobedience
in
some
persons
,
she
forbeareth
these
meanes
,
euen
there
where
she
might
proffet
the
departed
,
&
peraduenture
cleane
discharge
him
of
sinne
and
paine
with
all
.
Which
she
doth
by
merueillous
graue
authoritie
,
to
the
great
terror
of
offenders
.
That
by
the
greuous
punishment
of
certaine
,
many
might
learne
to
be
carefull
and
wise
.
Greate
is
the
authoritie
of
Gods
ministers
suerly
,
and
heuy
is
their
hand
often
vpon
sinners
,
alwayes
to
edifie
and
neuer
to
de●troie
.
What
a
straunge
force
had
Peters
wordes
,
Act.
5.
that
droue
●owne
to
death
for
dissimulation
man
and
wife
,
almost
both
at
a
lappe
?
what
a
horrible
&
dreadfull
iudgement
practised
Paule
,
1.
ad
Tim.
1.
1.
Cor.
5.
●n
geuing
vp
some
to
Satan
him selfe
,
for
sinne
?
howe
sharply
●id
the
primitiue
Church
execute
iudgement
vpon
greuous
of●enders
,
whome
some
times
after
many
yeares
separation
from
the
comfortable
receiuing
the
sacraments
,
they
woulde
hardely
admit
at
their
last
ende
to
the
fellowship
therof
.
But
no
where
could
the
maiesty
of
Gods
Church
appeare
with
more
terrour
,
then
in
this
case
:
when
she
dischargeth
certaine
for
their
punishment
,
of
all
common
helpe
by
prayers
,
oblation
,
and
sacrifice
after
their
departure
:
though
they
otherwise
dyed
in
the
fauour
of
God
,
as
I
take
it
,
&
might
be
of
the
chosen
company
that
shall
be
saued
.
And
that
punishment
was
nothing
els
but
a
keping
of
them
in
longer
correction
and
paine
for
their
sinne
,
vnder
Gods
scourge
in
the
next
worlde
,
for
the
admonishment
of
others
in
that
case
to
beware
,
whiles
she
would
not
vse
her
ordinary
meanes
for
their
release
.
A
notable
example
we
haue
thereof
,
out
of
a
Councell
holden
in
Affricke
:
Concilium
Aphricanum
.
Epist.
9.
the
decree
of
which
assemblie
,
S.
Cyprian
him selfe
with
a
practise
in
the
execution
thereof
,
reporteth
in
the
first
booke
of
his
epistles
.
Where
he
willeth
that
one
Victor
,
who
had
made
Geminus
Faustinus
being
a
priest
against
the
ordre
taken
in
the
Councell
of
Aphrike
,
the
executor
of
his
testament
,
shoulde
therefore
haue
no
prayers
of
the
clergie
,
nor
sacrifice
after
his
departure
saide
or
done
for
him
.
For
in
that
time
of
greate
persecution
,
such
instant
prayers
,
so
often
sacrifice
,
the
scarsity
of
ministers
,
the
peoples
necessity
required
,
that
the
priests
shoulde
perpetually
,
with
out
all
exception
of
worldly
affayers
,
serue
the
altar
.
But
you
shall
heare
this
blessed
Martyrs
,
or
rather
his
wordes
together
with
the
Councells
ordinaunce
.
Victor
cum
contra
formam
nuper
in
consilio
a
sacerdotibus
da●ā
,
Geminum
Faustinum
presbyterum
ausus
sit
actorem
constituere
,
non
est
quò
pro
dormitione
eius
apud
vos
fiat
oblatio
,
aut
deprecatio
nomine
eius
in
ecclesia
frequentetur
,
vt
sacerdotum
decretum
,
religiose
&
necessariò
factum
,
seruetur
a
nobis
:
simul
&
caeteris
fratribus
detur
exemplum
,
ne
quis
sacerdotes
&
ministros
dei
altari
eius
&
ecclesiae
vacantes
,
ad
seculares
molestias
deuocet
.
In
English
thus
:
Seeing
Victor
against
the
ordre
taken
of
late
in
a
holy
Synode
of
priestes
,
hath
made
Geminus
Faustinus
the
cheefe
doe●
in
the
execution
of
his
will
and
testament
,
let
it
be
prouided
that
there
be
no
oblation
there
with
you
for
his
reste
,
nor
yet
any
prayers
in
his
behalfe
in
the
Church
:
that
the
decree
of
the
priestes
before
sayde
,
maye
be
religiousely
obserued
and
executed
by
vs
.
That
thereby
all
other
our
bretherne
maye
beware
by
his
example
,
howe
they
withdrawe
suche
as
shoulde
serue
the
authour
,
to
entangle
them selues
with
worldely
affaires
.
4
Now
commeth
a
cumbersome
case
,
that
whereas
he
had
affirmed
before
in
the
beginning
of
this
capter
,
that
there
is
no
crime
so
greeuous
that
man
may
commit
in
the
course
of
this
life
,
but
the
Church
vseth
prayers
accustomably
therefore
,
in
which
affirmation
he
includeth
sinne
against
the
holy
Ghost
also
,
nowe
he
findeth
in
Cyprian
,
a
place
,
where
prayers
and
sacrifice
as
he
thinketh
,
were
denyed
to
him
,
which
had
committed
but
a
small
fault
in
it selfe
,
and
such
as
Priestes
doe
now
adayes
commonly
incurre
,
namely
to
be
an
executer
of
mens
testamentes
.
But
the
matter
seemeth
to
be
farre
otherwise
then
M.
Allen
doth
take
it
.
Cyprian
in
the
6.
Epistle
of
his
first
booke
,
reporteth
that
there
was
a
decree
made
in
the
assembly
of
the
Church
,
before
his
tyme
,
that
no
brother
departing
out
of
this
life
,
should
name
any
of
the
clergy
to
be
his
executor
,
or
ouerseer
of
his
will
.
Ac
si
quis
hoc
fecisset
non
offerretur
pro
eo
,
nec
sacrificium
pro
dormitione
eius
celebraretur
.
Neque
enim
ad
altare
Dei
meretur
nominari
,
in
sacerdotum
prece
,
qui
ab
altari
sacerdotes
&
ministros
suos
Leuitas
auocare
voluit
,
&
ideò
,
&c.
And
if
any
had
done
so
,
there
should
be
no
offering
for
him
nor
sacrifice
for
his
falling
a
sleepe
(
so
they
called
departing
out
of
this
life
)
should
be
celebrated
.
For
he
is
not
worthy
to
be
named
at
the
aultar
of
God
in
the
prayer
of
the
Priestes
,
which
would
call
away
his
Priestes
&
ministers
the
Leuites
from
the
aultar
.
And
therefore
seeing
Victor
,
contrary
to
the
forme
giuen
by
the
Priestes
in
councell
was
so
bold
to
make
Geminus
Faustinus
an
elder
his
executor
,
there
is
no
cause
that
oblation
should
be
made
among
you
for
his
falling
a
sleepe
,
or
that
any
prayer
in
his
name
should
be
frequented
in
the
Church
,
&c.
By
these
wordes
it
appeareth
first
that
Cyprian
in
these
termes
,
sacrifice
,
Priest
,
aultar
,
alludeth
to
the
sacrifices
of
thankesgiuing
in
the
lawe
,
because
he
vseth
also
that
name
of
Leuites
by
which
he
calleth
Gods
ministers
.
For
as
for
the
sacrifice
propitiatory
,
was
offered
in
the
law
,
only
by
the
high
Priest
once
in
the
yeare
.
So
that
he
meaneth
no
other
oblation
or
sacrifice
for
the
dead
but
the
sacrifice
of
thankesgiuing
,
which
was
for
their
godly
departure
.
And
therefore
he
calleth
it
not
a
sacrifice
for
their
sinnes
,
but
for
their
falling
a
sleepe
.
And
by
prayer
he
meaneth
nor
prayer
for
deliuery
of
the
deade
out
of
purgatory
,
but
as
Origen
sayth
for
the
faithfull
liuing
,
to
haue
the
like
godly
departure
as
he
had
that
was
fallen
a
sleepe
.
And
therfore
he
sayth
not
,
that
such
a
one
is
not
worthy
to
be
praied
for
,
but
he
is
not
worthy
to
be
named
in
the
prayer
,
which
was
made
for
them
that
remayned
to
ende
their
dayes
happily
,
as
such
a
one
,
or
such
a
one
whose
names
were
recited
in
those
memories
,
had
already
fulfilled
their
course
.
For
otherwise
,
what
so
euer
M.
Allen
iangleth
of
the
seueritie
of
the
churches
discipline
,
if
they
had
thought
the
soules
of
the
departed
to
be
in
so
great
torments
,
and
that
prayer
and
sacrifices
had
bene
such
a
necessary
helpe
for
them
,
it
had
bene
●o
much
crueltie
for
one
offence
&
that
not
so
great
,
either
to
condemne
a
man
to
so
horrible
punishment
,
or
to
deny
him
vtterly
all
maner
of
helpe
and
comfort
.
The
discipline
of
the
Church
when
it
is
most
seuere
,
is
to
bring
to
repentaunce
them
that
are
in
life
,
not
to
rage
against
them
that
are
deade
which
can
not
repent
.
Nor
to
reiect
any
man
vtterly
,
but
him
that
is
certainly
knowne
to
be
vtterly
forsaken
of
God
.
But
this
Geminius
Victor
of
whom
Cyprian
thus
writeth
,
was
a
good
Christian
,
in
somuch
that
Cyprian
him selfe
calleth
him
his
brother
.
Geminius
Victor
frater
noster
de
saeculo
excedens
.
Our
brother
Geminius
Victor
departing
out
of
this
world
,
&c.
Wherfore
if
the
punishment
had
extended
to
the
torment
of
his
soule
,
or
the
hinderance
of
reliefe
vnto
his
soule
being
in
tormentes
,
the
Churche
would
not
haue
bene
so
rigorous
against
a
faithful
brother
,
for
mayntenance
of
their
owne
decree
,
which
was
not
expresly
forbidden
by
the
word
of
God
.
Wherefore
it
may
appeare
that
this
punishment
,
was
only
a
note
of
ignominy
to
Victor
him selfe
for
his
transgression
at
his
departure
,
&
especially
an
example
for
the
rest
of
the
brethren
(
as
Cyprian
sayth
)
that
they
cal
not
away
the
ministers
of
God
from
his
seruice
,
to
worldly
affayres
,
lest
they
be
likewise
noted
of
infamy
when
they
are
deade
.
5
And
here
nowe
our
aduersaries
must
be
called
vpon
,
and
asked
howe
they
can
away
with
this
geare
,
whether
this
light
of
trueth
be
not
ouer
vehement
for
their
bleared
eyes
?
The
heretikes
called
vpon
to
aunswere
.
owle
light
or
moneshine
I
trow
,
or
mirke
midnight
were
more
fit
for
their
darke
workes
and
doctrine
,
our
waye
is
ouer
much
trodden
for
theeues
.
All
this
course
of
our
cause
,
so
agreeth
with
it selfe
:
so
standeth
with
reason
:
so
vpholden
by
scripture
,
so
ordered
in
all
pointes
,
The
whole
matter
ordered
to
our
handes
.
that
Momus
him selfe
coulde
practise
no
art
,
nor
picke
no
quarelles
here
.
For
such
we
must
praye
:
for
those
we
must
not
praye
:
in
this
case
the
sacrifice
of
Gods
Church
relieueth
the
departed
,
in
that
case
it
is
comfortable
onely
to
the
liuinge
:
some
men
neede
helpe
after
their
death
,
others
helpe
we
neede
,
and
not
they
ours
:
for
open
infidelles
and
heretikes
prayers
are
not
vsed
,
for
all
secret
offendres
,
because
their
case
is
not
knowen
to
the
Church
,
of
charity
towardes
her
children
,
she
openly
prayeth
:
some
she
punisheth
,
some
she
pardoneth
,
for
all
she
merueillous
tenderly
careth
.
This
doctrine
of
trueth
is
purposely
ordered
by
our
elders
,
euery
point
is
touched
and
tried
to
our
handes
.
What
time
of
the
day
was
it
in
Gods
Church
,
saye
trueth
,
and
shame
the
deuill
,
when
holy
Cyprian
wrote
these
thinges
?
when
the
Councell
of
Aphricke
decreed
these
thinges
?
when
Victor
was
punished
by
lacke
of
sacrifice
and
prayers
at
his
departure
?
doeth
your
time
of
ignoraunce
which
you
haue
limited
for
your
walke
,
reach
vp
so
high
in
Gods
house
?
but
I
will
spare
you
to
anone
,
your
aunswere
is
not
ready
.
5
And
here
now
our
aduersary
must
occupy
his
goose
quill
,
like
the
gooses
trumpet
to
awake
vs
to
aunswere
him
,
as
though
we
were
a
sleepe
,
or
he
so
well
appoynted
to
fight
against
vs
,
we
must
be
asked
howe
we
can
away
with
this
geare
.
Surely
as
the
sunne
is
not
obscured
with
the
dust
that
a
cocke
casteth
vp
when
he
scrapeth
on
the
dunghill
,
no
more
is
the
sonne
of
righteousnes
our
onely
ful
redemption
,
or
the
light
of
his
holy
word
darkned
by
all
the
myste
of
mennes
deuises
,
which
Allen
or
his
complices
can
rayse
out
of
the
whole
heape
of
superstition
and
errour
,
to
deface
the
glory
of
his
truth
.
The
Lord
is
our
light
and
saluation
,
therefore
we
will
not
be
a
feard
of
purgatory
.
The
word
of
the
Lorde
is
a
light
vnto
our
steppes
and
a
lanterne
vnto
our
feete
,
therefore
we
will
not
walke
in
the
darkenes
of
mens
traditions
.
Our
workes
and
doctrine
shall
one
daye
be
tryed
before
God
,
and
therfore
we
make
no
accompt
how
we
be
iudged
by
mans
daye
,
and
lest
of
all
by
such
a
mans
dome
,
as
hath
his
tongue
more
ready
to
rayle
and
sclaunder
,
then
his
hearte
instructed
to
discerne
and
iudge
.
your
way
is
your
owne
way
,
and
not
the
way
of
the
Lorde
,
and
because
you
take
an
other
way
vnto
saluation
,
then
the
onely
right
way
Iesus
Christ
,
therefore
by
his
owne
sentence
,
you
are
all
theeues
and
murderers
.
But
because
you
gather
your
forces
together
to
shew
the
strength
of
your
cause
,
I
will
also
generally
shew
your
feeblenesse
,
to
the
ouerthrow
of
your
purpose
.
The
course
of
your
cause
you
say
so
agreeth
with
it selfe
.
What
els
?
To
proue
that
there
is
purgatory
,
you
vrge
the
satisfying
of
Gods
iustice
so
extremely
,
that
beside
the
suffering
of
Christ
and
forgeuenes
of
sinnes
,
yet
there
must
needes
be
a
suffering
of
the
party
that
offended
.
But
when
you
will
shew
by
what
meanes
this
suffering
maye
be
either
mitigated
or
cleane
taken
away
:
you
cleane
take
away
the
extremitie
of
Gods
iustice
which
before
you
so
earnestly
maintained
.
O
worthy
agreement
of
your
cause
with
it selfe
.
Beside
the
agreement
with
it selfe
it
so
standeth
with
reason
.
Suerly
howe
reasonable
so
euer
it
seemeth
to
you
,
that
the
merites
of
men
shoulde
winne
,
that
which
the
merites
of
Christ
coulde
not
winne
:
that
the
suffering
of
men
shoulde
satisfie
,
for
that
which
the
suffering
of
Christ
coulde
not
satisfie
with
the
iustice
of
God
,
to
them
that
haue
there
reason
rightly
reformed
it
seemeth
altogether
vnreasonable
,
(
So
vpholden
with
scripture
.
)
Neuer
once
mentioned
in
scripture
,
and
so
confessed
by
Tertullian
,
one
that
leaned
to
some
parte
of
your
cause
:
(
so
he
ordered
in
all
pointes
.
)
So
patched
together
like
a
beggers
cloke
with
so
many
peeses
of
so
many
colours
,
one
patch
out
of
Tertullian
,
an
other
out
of
Augustine
,
an
other
out
of
Gregory
,
an
other
out
of
Damascene
,
many
stolen
out
of
the
monkes
cowle
,
and
sayed
to
be
geuen
by
Clemens
,
Athanasius
,
and
such
like
,
some
rent
awaye
violently
against
the
owners
willes
,
as
from
Origen
,
Cyprian
,
the
Councells
of
Vase
,
and
Carthage
,
and
no
small
peeses
out
of
drousy
dreames
,
and
mockadoe
miracles
,
narrations
,
and
relations
&c.
I
promise
you
a
goodly
ordered
cause
.
But
of
Cyprians
time
we
must
saye
the
trueth
and
shame
the
deuill
,
so
we
will
and
shame
the
Pope
to
,
his
eldest
sonne
.
It
was
such
time
M.
Allen
,
as
Cyprian
byshoppe
of
Carthage
,
thought
him selfe
equall
with
Cornelius
and
Stephanus
byshoppes
of
Rome
.
1.
lib.
epist.
1.
cap.
4.
de
simplicitate
praelatorum
&c.
It
was
such
a
time
that
Cyprian
taught
,
that
fayth
onely
doth
profit
to
saluation
,
To.
2.
ad
Quirin
.
cap.
42.
And
that
he
beleeued
not
in
God
at
all
,
which
placeth
not
the
trust
of
all
his
felicity
in
him
onely
.
De
duplici
martyrio
.
Yea
it
was
such
time
,
that
Cyprian
woulde
haue
nothing
doen
in
the
celebration
of
the
Lords
Supper
,
and
namly
in
ministring
of
the
cuppe
,
but
that
Christ
him selfe
did
.
lib.
2.
epist.
3.
And
yet
it
was
such
a
time
also
,
as
Cyprian
and
all
the
byshoppes
of
Africa
decreed
in
Councel
,
that
those
whcih
were
baptised
by
heretikes
,
should
be
baptised
againe
.
And
therefore
it
was
no
such
time
,
but
that
he
and
all
his
fellowes
though
they
held
the
foundation
of
Christ
,
yet
might
and
did
erre
in
some
opinions
,
contrary
to
the
trueth
of
Gods
worde
.
And
where
you
aske
whether
the
time
of
ignoraunce
,
that
we
limitte
for
our
walke
,
doth
rech
so
high
as
Cyprian
his
time
,
I
woulde
you
knewe
we
walke
not
in
ignoraunce
of
any
time
,
but
in
the
knowen
path
of
Gods
word
,
which
is
higher
then
Cyprians
or
any
mortall
mans
time
.
But
the
time
of
ignoraunce
which
is
limited
for
your
walke
,
that
call
ignoraunce
the
mother
of
deuotion
,
first
is
all
beside
the
path
of
Gods
worde
,
and
then
euen
from
the
time
that
the
misterie
of
iniquitie
beganne
to
worke
.
2.
Thess.
2.
Euen
vntill
the
time
that
Antichrist
was
openly
shewed
in
the
full
power
of
darkenesse
,
in
all
times
when
so
euer
,
and
where
so
euer
was
any
peese
of
miste
,
or
darke
corner
(
though
all
the
rest
were
light
)
there
were
the
steppes
of
your
walke
.
As
euen
in
the
Apostles
time
,
when
the
superstition
of
Angells
beganne
to
be
receiued
,
there
was
one
steppe
of
your
waye
,
which
you
holde
euen
to
this
daye
Colos.
2.
And
from
that
time
the
deuill
neuer
lefte
to
set
in
his
foote
,
for
his
sonne
Antichristes
dominion
,
vntill
he
had
placed
him
in
the
temple
of
God
,
and
prepared
the
wyde
world
for
his
walke
.
What
that
holy
sacrifice
is
,
which
was
euer
counted
so
beneficiall
to
the
liue
and
dead
.
The
punishement
of
our
sinnes
by
the
heuy
losse
thereof
.
The
great
hatered
which
the
deuill
and
all
his
side
,
hath
euer
borne
towardes
Christes
eternall
priesthoode
,
and
the
sacrifice
of
the
Church
.
And
that
by
the
saide
sacrifice
of
the
Masse
,
the
soules
departed
are
especially
relieued
.
CAP.
VIII
.
1
ANd
nowe
we
must
fall
in
hande
with
the
good
Christian
Catholike
,
for
the
search
of
this
so
often
named
sacrifice
,
so
comfortable
to
the
liue
,
so
profitable
to
the
deade
:
and
what
that
oblation
is
,
which
the
holy
Catholike
&
Apostolike
Church
hath
euer
vsed
through
out
the
worlde
for
the
sinnes
of
the
departed
,
in
place
of
the
offeringes
of
the
law
,
and
that
sacrifice
which
Iudas
Machabeus
made
and
procured
at
Hierusalem
,
for
the
offensies
of
his
people
that
perished
in
battle
.
Surely
it
is
no
other
but
the
sacrifice
of
our
Mediatour
,
as
S.
Augustine
termeth
it
,
and
the
offering
,
vpon
the
altar
.
It
is
no
other
then
that
oblation
which
so
fully
and
liuely
expresseth
the
death
and
passion
of
Christ
Iesus
:
Who
being
once
offered
by
the
sheeding
of
his
blessed
bloud
for
the
redemption
of
man
kinde
,
hath
wrought
such
a
vertuous
effect
,
not
onely
in
the
holy
sacraments
for
the
giuing
of
grace
and
remission
of
sinnes
,
but
also
hath
lefte
in
a
merueillous
mistery
his
owne
holy
and
blessed
body
and
bloude
,
as
well
to
feede
vpon
for
the
especial
strength
and
comforth
of
our
soules
,
as
to
offer
vp
the
same
for
the
remembraunce
of
his
death
,
and
cleansing
of
ou●
sinnes
.
Not
in
that
wise
as
it
was
done
vppon
the
Crosse
by
the
painefull
sheeding
of
his
bloude
,
but
as
it
was
instituted
first
in
the
last
Supper
:
Where
Christ
our
God
and
Redeemer
according
to
the
order
of
Melchisedech
,
gaue
to
his
Apostles
,
and
offered
to
God
the
father
that
body
which
afterward
was
betrayed
,
and
the
same
bloude
which
was
shedde
after
also
for
the
remission
of
sinne
,
being
with
all
tearmed
by
him
,
the
bloude
of
the
new
and
eternall
testament
:
as
that
which
in
the
newe
lawe
shoulde
succeade
the
bloudy
offeringes
of
the
olde
testament
.
Wherof
,
God
almighty
being
(
as
a
man
woulde
say
)
lothesome
or
full
,
hath
instituted
this
by
his
onely
Sonne
,
as
a
most
pure
and
precious
oblation
and
sacrifice
,
to
be
continued
in
the
Church
through
out
the
costes
and
corners
of
the
rounde
worlde
:
Which
being
celebrated
in
the
blessed
memory
of
his
Sonnes
passion
,
and
hauing
no
other
hoste
nor
oblation
then
that
which
then
was
offered
,
can
be
no
other
sacrifice
then
that
which
there
was
made
for
the
forgiuenesse
of
sinne
,
and
redemption
of
the
worlde
.
The
which
worthy
action
of
Christes
Church
,
so
fructefully
applieth
vnto
vs
the
benefite
of
our
maisters
death
,
that
thereby
we
may
haue
comfortable
hope
of
remission
of
all
such
misdeedes
,
as
most
iustly
deserued
Gods
wrath
,
and
terrible
indignation
against
vs
.
CAP.
VIII
.
1
NOwe
the
good
catholike
shall
haue
holsome
doctrine
taught
him
,
concerning
the
sacrifice
of
the
masse
,
which
first
commeth
in
place
of
the
sacrifices
of
the
lawe
,
and
that
sacrifice
which
Iudas
Machabaeus
procured
to
be
made
at
Ierusalem
.
Well
sayd
M.
Allen
,
shall
the
sacrifice
of
the
masse
shoulder
out
the
sacrifice
of
Christ
his
death
.
The
Apostle
to
the
Hebrewes
teacheth
vs
an
other
lesson
.
cap.
10.
that
Christ
offering
but
one
sacrifice
for
our
sinnes
,
and
that
but
once
.
cap.
9.
hath
made
perfect
for
euer
those
that
are
sanctified
:
that
our
sinnes
are
taken
away
by
that
sacri●●ce
,
and
therefore
there
is
no
more
sacrifice
for
sinnes
left
.
Wherefore
it
excuseth
not
,
but
increaseth
your
blasphemy
,
that
you
say
the
sacrifice
of
the
masse
is
all
one
with
the
sacrifice
of
Christ
his
passion
,
which
was
but
one
sacrifice
,
and
the
same
but
once
offered
,
and
by
that
one
oblation
hath
made
perfect
all
them
that
receiue
any
benefite
by
it
.
But
Christ
(
you
say
)
hath
instituted
this
sacrifice
to
be
offered
vp
for
the
remembraunce
of
his
death
,
&
the
clensing
of
our
sinnes
.
Shew
one
word
M.
Allen
out
of
the
Scripture
of
any
sacrifice
instituted
by
Christ
at
his
last
supper
,
or
else
you
are
a
most
horrible
and
blasphemous
lyer
.
The
holy
Ghost
sayth
we
are
sanctified
by
his
will
,
thorough
the
offering
of
the
body
of
Christ
once
made
for
al
,
and
where
remission
of
sinnes
is
,
there
is
left
no
sacrifice
for
sinne
.
Heb.
10.
But
you
are
not
content
to
ioyne
your
sacrifice
of
the
masse
,
as
an
appendix
vnto
the
onely
once
offered
and
no
more
offerable
sacrifice
of
Christ
his
death
,
except
you
proceede
and
vtterly
deny
all
the
force
and
benefite
of
the
oblation
of
his
bitter
passion
.
For
you
say
,
that
Christ
in
his
last
supper
,
not
onely
gaue
to
his
Apostles
,
but
also
offered
to
God
his
father
that
body
which
was
after
betrayed
,
and
that
blood
which
was
shed
after
also
for
remission
of
sinnes
,
being
that
sacrifice
which
should
succede
the
bloody
offerings
of
the
olde
testament
.
what
place
haue
you
here
left
for
the
passion
of
Christ
?
O
intolerable
blasphemy
.
Christ
offered
vp
but
one
sacrifice
,
and
that
you
affirme
to
be
before
his
death
:
Christ
offered
but
once
and
that
you
affirme
to
be
at
his
supper
.
By
that
one
sacrifice
which
Christ
did
once
offer
,
he
redemed
vs
from
all
our
sinnes
,
and
that
you
affirme
to
haue
bene
offered
in
the
sacrament
.
Doe
you
not
now
plainly
exclude
the
death
and
passion
of
Christ
and
all
the
merites
thereof
?
who
can
abide
to
heare
you
afterward
,
when
you
say
that
the
sacrifice
of
the
masse
,
is
an
application
of
the
benefits
of
Christ
his
death
vnto
vs
,
when
now
you
affirme
that
it
is
the
continuance
of
that
sacrifice
which
Christ
offered
and
instituted
before
his
death
,
who
neuer
offered
but
one
sacrifice
and
that
but
once
.
O
Lord
these
blasphemers
are
more
worthy
to
be
beaten
downe
with
thunderbolts
,
then
their
blasphemies
so
directly
contrary
to
the
holy
Scriptures
haue
neede
to
be
confuted
with
wordes
.
2
Now
this
is
that
blessed
sacrifice
,
which
S.
Augustine
with
feare
and
reuerence
termeth
in
a
thousand
places
of
his
workes
,
the
sacrifice
of
the
Altar
,
the
sacrifice
of
our
Mediatour
,
the
sacrifice
of
our
price
,
the
sacrifice
of
the
body
and
bloud
of
Christ
,
the
holsome
and
profitable
sacrifice
,
the
sacrifice
of
Melchisedech
,
the
new
sacrifice
.
S.
Chrysostom
the
reuerent
sacrifice
,
the
honorable
Mysteries
,
the
Fearefull
sacrifice
,
The
common
names
of
honour
geuen
to
the
holy
Masse
in
old
time
.
Athanasius
the
propitiatory
sacrifice
,
the
vnbloody
Host.
S.
Cyprian
the
sacrifice
of
the
Church
,
the
perpetuall
sacrifice
,
the
meate
offering
,
the
medecine
for
our
infirmities
.
Irenaeus
the
pure
sacrifice
,
the
new
sacrifice
of
the
new
testament
.
Clement
againe
,
the
vnbloudy
sacrifice
,
the
rationable
sacrifice
:
and
so
doth
the
holy
Counsell
of
Ephesus
call
it
.
Dionysius
the
sacrifice
most
excellent
of
all
sacrificies
,
and
the
hoste
of
hostes
.
The
Latines
altogether
afterward
named
it
the
holy
Masse
,
S.
lib.
epist.
33.
epist.
&
praecat
.
prima
praeparante
ad
Missam
.
so
did
S.
Augustine
call
it
,
[
b
](A01335-e55040-b)
b
super
vndec
prouer
.
Ambrose
:
[
c
](A01335-e55070-b)
c
Histor.
tripartit
.
24.
Hierome
,
[
d
](A01335-e55100-b)
d
cap.
li.
10.
d
Epiph.
scholastic
,
with
all
the
posteritie
both
in
Latin
,
and
other
barbarous
languagies
.
Besides
many
other
excellent
high
and
peculiar
callinges
,
which
can
agree
to
no
other
common
worship
of
God
internall
nor
external
,
but
onely
to
this
most
worthy
and
honorable
sacrifice
:
which
by
the
vertue
that
it
hath
receiued
by
the
first
examplar
therof
,
and
by
the
might
and
mercy
of
the
Lambe
of
God
,
which
vnder
the
couer
of
breade
and
wine
is
there
the
appointed
hoste
and
oblation
,
is
profitable
both
to
the
quicke
and
the
deade
.
And
therefore
is
&
hath
ben
vsed
euer
sith
the
Apostles
age
,
&
by
Christes
owne
prescription
and
theirs
,
The
force
and
institution
of
the
holy
Masse
.
commaunded
to
be
religiously
obserued
,
and
of
all
faythfull
people
honoured
as
the
principall
protestation
of
our
religion
,
as
the
grounde
of
all
true
worship
,
as
the
badge
of
Christian
peace
,
as
the
bonde
of
holy
society
betwixt
the
heade
and
the
membres
,
as
the
loue
knot
betwixt
Christ
and
his
spouse
,
as
the
vniting
of
the
liue
with
the
dead
,
the
holy
sainctes
with
vs
poore
sinners
,
Angells
with
men
,
heuenly
thinges
with
earthly
,
and
the
Creator
of
all
with
his
owne
creatures
beneth
,
as
the
plentifull
condeth
to
deriue
the
grace
of
Christes
death
and
merites
of
his
passion
,
to
the
continuall
conforth
of
our
soules
,
as
the
onely
practise
of
his
eternall
priesthood
according
to
the
ordre
of
Melchisedech
,
&
as
the
only
effectuall
memoriall
and
comfortable
memory
,
of
the
sheeding
of
his
blessed
bloude
,
and
sufferance
of
so
deare
and
painefull
death
for
our
redemption
.
What
altar
so
euer
be
erected
against
this
altar
,
it
is
nothing
els
but
a
waste
of
Gods
worship
,
a
canker
of
religion
,
The
newe
communion
is
here
described
.
a
token
of
dissension
,
a
separation
of
the
holy
society
of
the
Christian
communion
,
a
larome
towardes
schisme
,
a
departure
from
Christ
,
an
open
badge
of
heresy
,
a
saulsy
shouldering
with
Christes
Church
and
ordinaunce
,
an
open
robbry
of
his
honour
and
priesthood
,
a
plaine
stoppe
of
the
passage
of
his
giftes
and
grace
in
his
louing
house
,
the
onely
waye
to
paganisme
and
eternall
obliuion
of
his
death
and
passion
.
2
Now
we
shall
heare
how
many
of
the
olde
writers
call
it
a
sacrifice
,
but
he
neede
not
take
all
that
paynes
,
for
we
confesse
,
that
the
celebration
of
the
Lordes
supper
,
is
commonly
,
but
vnproperly
called
of
them
a
sacrifice
:
Howbeit
they
ment
nothing
lesse
,
then
to
set
vp
a
blasphemous
aultar
,
and
new
sacrifice
,
and
priesthoode
against
our
Sauiour
Christ
the
onely
priest
,
aultar
,
and
sacrifice
of
our
redemption
,
as
Augustine
calleth
him
,
but
onely
there
meaning
was
,
that
it
was
a
remembraunce
and
memoriall
of
that
onely
sacrifice
with
thankes
giuing
for
the
same
.
Augustine
de
fide
ad
Petrum
Diaconum
cap.
19.
shewing
the
difference
of
the
sacrifices
of
the
olde
lawe
,
the
onely
sacrifice
of
Christ
,
and
the
sacrifice
of
breade
and
wine
,
which
the
Church
offered
sayth
.
In
illis
enim
carnalibus
victimis
figuratio
fuit
carnis
Christi
,
quam
pro
peccatis
nostris
ipse
sine
peccato
fuerat
oblaturus
,
&
sanguinis
quem
erat
effusurus
in
remissionem
peccatorum
.
In
isto
autem
sacrificio
gratiarum
actio
,
atque
commemoratio
est
carnis
Christi
,
quam
pro
nobis
obtulit
,
&
sanguinis
quem
pro
nobis
idem
Deus
effudit
.
For
in
these
carnall
sacrifices
,
there
was
a
figuring
of
the
flesh
of
Christ
,
which
he
being
with
out
sinne
,
shoulde
offer
for
our
sinnes
,
and
of
his
bloude
,
which
he
shoulde
shedde
for
remission
of
our
sinnes
.
But
in
this
sacrifice
,
there
is
thankes
geuing
and
commemoration
of
the
flesh
of
Christ
,
which
he
offered
,
for
vs
,
and
his
bloude
which
the
same
God
shedde
for
vs
.
In
his
23.
epistle
to
Bonifacius
,
he
sheweth
,
that
sacraments
,
take
the
names
of
those
thinges
whereof
they
are
sacraments
,
by
a
certeine
similitude
and
liknesse
that
they
haue
vnto
the
thinges
,
them selues
whereof
they
are
sacraments
.
And
so
the
sacrament
of
Christes
sacrifice
is
called
a
sacrifice
as
after
a
certeine
manner
the
sacrament
of
Christes
body
is
the
body
of
Christ
,
and
the
sacrament
of
Christes
bloude
is
the
bloude
of
Christ
,
euen
as
the
sacrament
of
faith
is
faith
&c.
Chrysostome
vpon
the
Epistle
to
the
Hebrues
in
cap.
10.
Hom.
17.
after
he
hath
shewed
at
large
,
the
force
of
the
only
sacrifice
of
Christ
once
offered
for
all
vppon
the
Crosse
,
declareth
plainely
how
the
sacrament
of
Christes
death
in
that
time
was
called
a
sacrifice
,
which
one
testimony
is
sufficient
to
declare
what
all
the
fathers
ment
by
abusing
the
name
of
sacrifice
for
the
celebration
of
the
Lordes
Supper
.
Hoc
autem
quod
nunc
facimus
in
commemorationem
quidem
fit
eius
quod
factum
est
.
Hoc
enim
facite
inquit
,
in
meam
commemorationem
.
Non
aliud
sacrificium
,
sicut
pontifex
,
sed
id
ipsum
semper
facimus
,
magis
autem
recordationem
sacrificij
operamur
.
This
that
we
doe
,
we
doe
it
in
remembraunce
of
that
which
was
done
.
For
doe
this
(
sayth
he
)
in
remembraunce
of
me
.
We
doe
not
make
an
other
sacrifice
,
as
the
high
priest
,
but
the
selfe
same
alwayes
,
yea
rather
we
worke
the
remembraunce
of
a
sacrifice
.
The
same
thing
in
effect
declareth
Cyprian
lib.
2.
epist.
3.
Et
quia
passionis
eius
mentionem
in
sacrificijs
omnibus
facimus
(
passio
est
enim
domini
sacrificium
quod
offerimus
)
nihil
aliud
quam
quod
ipse
fecit
facere
debemus
.
And
because
in
all
sacrifices
we
make
mention
of
his
passion
(
for
the
sacrifice
which
we
offer
is
the
passion
of
our
Lorde
)
we
ought
to
doe
nothing
but
that
which
he
did
.
Here
it
is
manifest
that
Cyprian
calleth
the
sacrament
a
sacrifice
,
as
he
calleth
it
the
passion
of
Christ
,
and
the
remembraunce
of
his
passion
.
Irenaeus
also
sheweth
that
by
the
name
of
the
sacrifice
of
the
Church
,
he
meaneth
not
the
sacrifice
of
the
Masse
,
which
they
call
propitiatory
for
the
sinnes
of
the
quicke
and
the
deade
but
the
sacrifice
of
thankes
geuing
and
prayers
who
writeth
these
wordes
.
lib.
4.
cap.
34.
Igitur
non
sacrificia
sanctificant
hominem
,
non
enim
indiget
sacrificio
deus
sed
conscientia
eius
,
quae
offert
sanctificat
sacrificium
,
pura
existens
&
praestat
acceptare
deum
quasi
ab
amico
.
Therefore
these
sacrifices
doe
not
sanctifie
a
man
,
for
God
needeth
no
sacrifices
,
but
the
conscience
of
him
that
doeth
offer
being
puer
,
doth
sanctifie
the
sacrifice
,
and
causeth
God
to
accept
it
as
of
a
freinde
.
Iustinus
martyr
also
Dial.
Cum
Tryphone
aduersus
Iudaeos
in
plaine
wordes
affirmeth
,
that
the
sacrifice
of
breade
and
wine
which
the
Church
offereth
,
is
the
sacrifice
of
thankes
geuing
in
remembraunce
of
the
passion
of
Christ
.
The
like
places
might
be
brought
out
almost
of
all
the
olde
writers
,
but
for
tediousnesse
,
and
yet
to
shew
how
vnproperly
some
of
them
vsed
the
name
of
sacrifice
,
I
will
cite
one
place
out
of
Ambrose
,
Ad
virginem
lapsam
.
Si
fuisses
communi
sorte
defuncta
flessent
te
modicum
propter
desiderium
parentes
,
sed
exultassent
granditer
quia
immaculatam
praemiserunt
virginem
hostiam
viuam
,
domino
,
propitiatricem
suorum
videlicet
delictorum
.
If
thou
hadst
dyed
by
the
common
lotte
,
thy
parents
would
haue
lamented
a
litle
for
desire
of
thee
,
but
they
woulde
haue
greatly
reioysed
,
bycause
they
had
sent
before
them
an
immaculate
virgine
,
a
liuing
sacrifice
,
propitiatory
to
the
Lord
for
their
sinnes
.
Here
is
the
death
of
a
virgine
called
a
sacrifice
propitiatory
for
sinnes
,
but
very
vnproperly
.
Therefore
if
the
fathers
haue
spoken
any
thing
vnproperly
of
the
celebration
of
the
Lordes
Supper
in
calling
it
a
sacrifice
or
by
any
like
terme
,
which
haue
in
other
places
expounded
their
meaning
,
to
be
onely
a
remembraunce
,
a
commemoration
,
a
thankes
geuing
for
the
onely
true
sacrifice
of
Christes
death
which
is
the
propitiation
for
our
sinnes
,
we
must
not
contrary
to
their
meaning
vppon
couller
of
their
wordes
set
vp
a
newe
and
blasphemous
sacrifice
to
deface
the
onely
sacrifice
of
Christ
,
much
lesse
breake
out
into
such
open
blasphemies
,
as
this
Allen
doth
,
that
affirmeth
this
sacrifice
of
the
Masse
,
to
be
the
onely
practice
of
Christes
eternall
priesthoode
,
according
to
the
order
of
Melchizedech
which
the
Apostle
comparing
Melchizedech
with
Christ
in
all
thinges
in
which
he
was
comparable
,
neuer
teacheth
as
any
parte
of
his
priesthoode
Heb.
7.
For
that
which
they
builde
vppon
,
which
make
any
resemblance
of
Melchizedechs
offering
of
breade
and
wine
,
with
Christes
institution
,
is
a
false
grounde
,
for
Melchizedech
did
not
offer
but
bring
forth
,
not
to
God
,
but
to
Abraham
and
his
company
,
not
a
sacrifice
,
but
a
refection
of
breade
and
wine
:
Hieronym
confesseth
that
Melchizedech
protulit
panem
&
vinum
ad
Euaginum
.
&
in
Quaest.
super
Genesim
.
so
doth
Ambrose
de
misterijs
initiandis
ca.
8.
so
doth
Augustine
super
titulum
Psal.
33.
Melchizedech
brought
forth
breade
and
wine
,
yea
the
very
vulgare
translation
hath
proferens
bringing
forth
.
And
that
he
brought
it
not
forth
to
sacrifice
,
but
to
refresh
the
souldeirs
of
Abraham
:
Beside
that
it
is
plaine
by
the
texte
that
Melchizedech
being
both
a
king
and
a
priest
,
as
a
king
liberally
entertained
Abraham
and
his
armie
,
and
as
a
priest
blessed
him
:
we
reade
also
in
scholastica
historia
.
cap.
46.
At
vero
Melchizedech
rex
Salem
,
obtulit
ei
panem
&
vinum
quod
quasi
exponens
Iosephus
ait
:
Ministrauit
exercitui
xemia
,
&
multam
abundantiam
rerum
opportunarum
simul
exhibuit
,
&
super
epulat
benedixit
deum
qui
Abrahae
subdiderat
inimicos
.
But
Melchizedech
king
of
Salem
offered
vnto
him
breade
and
wine
which
Iosephus
expounding
,
sayth
,
he
ministred
vnto
his
army
giftes
of
enterteinment
and
gaue
them
also
aboundance
of
thinges
necessary
,
and
beside
that
feaste
he
blessed
God
which
had
subdued
vnto
Abraham
his
enemies
.
And
out
of
doubt
if
the
bringing
forth
of
breade
and
wine
had
bene
any
thinge
perteining
to
the
priesthoode
of
Melchizedech
,
the
Apostle
to
the
Heb.
7.
woulde
not
haue
omitted
to
haue
compared
it
with
Christ
.
But
of
all
others
folies
this
is
the
greatest
,
that
when
the
Papistes
haue
prated
neuer
so
longe
of
the
sacrifice
of
breade
and
wine
,
at
the
laste
,
they
will
haue
no
breade
nor
wine
at
all
in
their
sacrifice
:
wherein
they
are
not
onely
contrary
to
those
of
the
olde
writers
which
compare
the
celebration
of
the
Lordes
Supper
,
which
sometime
they
call
the
sacrifice
of
breade
and
wine
(
and
yet
but
a
sacrifice
of
thankesgiuing
)
with
Melchizedechs
breade
and
wine
:
but
also
they
are
contrary
to
them selues
.
As
for
the
rest
of
that
rayling
,
which
he
calleth
a
description
of
the
new
communion
,
might
aptly
and
truely
be
verified
of
the
newe
sacrifice
of
the
masse
.
And
that
I
may
aunswere
wordes
with
matter
,
I
will
vrge
the
Papistes
to
tell
me
,
what
we
say
or
doe
in
the
celebration
of
the
holy
communion
,
which
Christ
commaunded
vs
not
to
say
and
doe
,
or
what
Christ
did
or
commaunded
vs
to
doe
,
which
we
doe
not
therein
?
If
all
the
dogged
Papists
in
the
world
,
be
not
able
to
shew
our
default
herein
,
as
we
haue
shewed
their
infinite
abuses
and
blasphemies
,
of
their
masse
,
then
is
our
celebration
the
very
true
communion
of
the
body
and
blood
of
Christ
,
and
theirs
a
very
wast
of
Gods
worshippe
,
a
canker
of
religion
,
&c.
and
a
very
blasphemy
of
all
blasphemies
,
that
euer
were
vttered
sith
the
beginning
of
the
world
,
whereby
euery
scalde
hedge
priest
,
is
made
not
only
equall
,
but
also
superior
to
Christ
him selfe
,
whom
he
presumeth
to
offer
,
who
could
not
be
offered
by
any
,
but
by
him selfe
.
3
The
deuill
which
is
the
olde
serpent
,
knowing
by
longe
experience
and
often
proofe
,
that
the
holy
Masse
is
the
chiefe
bane
of
sinne
and
his
wicked
kingdome
,
hath
euer
from
the
beginning
shot
at
this
marke
by
all
the
cursed
indeuours
of
wicked
heretikes
,
to
roote
out
that
stronge
garde
of
vertue
,
and
pillour
of
deuotion
&
religion
.
How
so
euer
they
dissemble
at
their
first
interaunce
,
the
deuill
hath
that
fetch
in
his
false
heade
in
all
times
of
such
toyle
and
perturbation
of
religion
.
To
which
horrible
indeuour
though
he
hath
for
our
sinnes
and
deseruing
put
greater
force
,
and
wroght
with
more
aduantage
then
euer
before
,
yet
till
the
latter
daye
and
●onne
of
perditions
appearing
,
which
is
vnknowne
to
him
,
he
shall
not
bring
it
to
passe
.
The
law
,
the
sacrifice
,
the
priesthoode
,
the
altar
of
the
newe
and
eternall
testament
prefigured
by
Melchizedech
,
&
perfected
by
Christ
,
shall
stand
with
and
in
the
holy
Church
,
till
the
worldes
ende
.
It
is
not
your
bare
breade
and
borde
,
Heresie
with
her
disordered
ministers
,
shal
not
out
face
Gods
,
church
and
Christes
eternall
priesthood
.
not
your
Ministers
,
nor
your
Seniours
,
nor
Elders
,
nor
your
Nuper
intendents
,
nor
what
so
euer
you
lift
be
called
,
that
shall
out
face
Gods
Church
.
She
hath
by
the
spirite
of
God
beaten
downe
your
proudders
,
the
Arrians
:
the
Macedonians
:
the
Anabaptistes
,
and
all
your
predecessours
.
And
now
I
tell
you
,
and
be
bolde
of
it
,
as
old
as
our
mother
waxeth
,
as
contemptible
as
you
make
her
,
so
litle
as
you
regarde
her
,
she
will
once
yet
in
her
olde
dayes
gyue
the
Zwinglians
,
the
Lutherans
,
or
of
what
other
straunge
souldier
so
euer
your
campe
standeth
,
an
open
ouerthrowe
.
For
if
Hell
were
broken
loose
,
and
the
gates
open
,
Psal.
100.
Mat.
16.
it
coulde
not
preuaile
.
We
haue
our
Priesthood
confirmed
by
a
faire
othe
,
we
haue
our
mothers
righ●
by
an
open
promesse
established
.
3
This
part
of
the
chapter
,
conteyneth
nothing
but
blasphemous
boasting
and
more
then
ruffianlike
rayling
.
First
that
the
deuill
which
loueth
the
masse
better
then
he
doth
holy
water
,
shall
not
abolish
it
vntill
the
last
day
and
sonne
of
perditions
appearing
.
I
doubt
not
but
the
deuill
will
doe
all
that
he
can
to
vpholde
it
,
to
the
ende
of
the
world
,
and
whether
he
shall
preuayle
or
no
I
will
not
dispute
,
but
this
I
will
boldely
affirme
,
because
I
haue
good
warrant
,
that
the
sonne
of
perdition
,
who
long
agoe
appeared
and
is
now
already
greatly
wasted
and
consumed
with
the
breath
of
Christes
mouth
,
which
is
his
holy
word
,
shall
togither
with
the
masse
,
and
al
them
that
obstinatly
defend
it
,
be
vtterly
abolished
at
the
glorious
appearing
of
our
Sauiour
Christ
in
the
ende
of
the
world
,
and
from
thence
forth
with
him
be
cast
into
the
lake
of
fire
and
brimstone
,
there
to
be
burned
with
the
deuill
and
his
angells
world
without
end
.
2.
The.
2.
Apoc.
19.
&
20.
Secondly
he
sayth
that
our
bare
breade
bord
ministers
,
&c
:
shall
not
out
face
their
Synagoge
of
Satan
,
which
he
calleth
the
Church
of
God
.
But
the
Lordes
table
with
the
breade
and
wine
which
we
minister
in
remembraunce
of
Christes
death
,
and
bloode
shedding
,
which
our
ministers
,
Seniours
or
elders
,
and
Byshops
or
superintendents
,
when
they
shall
be
all
approued
by
the
word
of
God
,
shall
be
able
to
abyde
the
iudgement
of
God
and
be
allowed
for
disposers
of
his
mysteries
and
ministers
of
Christ
:
when
your
aultar
,
transubstantiation
,
renting
of
the
Sacrament
in
peeces
,
robbing
the
people
of
the
blood
of
Christ
,
worshipping
of
creatures
,
&c
:
with
your
Pope
,
Cardinalls
,
Priestes
,
Monkes
,
Friers
,
Chanons
,
Nunnes
and
all
the
rest
of
that
romish
rable
,
hauing
no
testimony
out
of
the
word
of
God
,
either
of
their
names
,
or
of
the
signification
of
their
names
,
shall
be
condemned
of
heresie
,
hypocrisie
,
Idolatry
,
and
blasphemy
,
and
haue
the
rewarde
that
to
such
horrible
profaners
of
Gods
holy
ordinance
,
apperteyneth
.
Thirdly
you
boast
that
your
church
hath
beaten
downe
our
prowders
the
Arians
,
Macedonians
,
Anabaptistes
.
It
was
the
Church
of
Christ
,
that
ouerthrew
those
heretikes
,
&
not
your
Antichristian
assembly
of
heretikes
.
And
therefore
I
tel
you
and
be
bold
of
it
,
that
olde
rotten
whore
of
Babylon
your
mother
,
in
whose
name
you
threaten
vs
,
as
one
priuy
of
her
mischieuous
and
malitious
deuises
,
shall
neuer
bring
to
passe
that
pestilent
plat
forme
which
was
concluded
against
vs
in
the
conspiracy
of
Trent
.
The
Lord
shall
mainteyne
his
Church
,
as
he
hath
done
hitherto
,
in
spite
of
the
deuill
and
the
Pope
for
all
their
cruelty
,
treason
,
periury
,
truce
breaking
,
and
most
vnnaturall
murdering
.
But
of
all
other
blasphemies
who
can
abide
this
?
that
your
priesthoode
in
the
deuills
name
,
is
confirmed
by
a
fayre
othe
,
Psal.
110.
O
Lord
who
would
euer
haue
thought
that
any
which
professed
the
name
of
Christ
,
would
euer
haue
challenged
vnto
them selues
against
Christ
that
which
neuer
any
Turke
or
Iewe
durst
presume
to
boast
of
.
What
will
you
leaue
to
Christ
O
you
hell
houndes
?
when
you
take
from
him
both
his
kingdom
and
his
priesthood
,
yea
his
eternall
diuinitie
,
and
euerlasting
natiuitie
.
For
vnto
whom
so
euer
the
priesthood
is
confirmed
by
othe
,
of
him
that
sayd
,
Thou
art
a
Priest
for
euer
according
to
the
order
of
Melchizedech
,
to
him
is
confirmed
an
euerlasting
kingdome
and
an
euerlasting
priesthood
:
of
the
same
it
is
sayed
:
The
Lorde
sayed
vnto
my
Lorde
sitte
thou
on
my
right
hande
vntill
I
make
thy
enemies
thy
foote
stoole
:
to
the
same
it
is
sayed
that
The
scepter
of
thy
power
:
The
Lorde
shall
sende
out
of
Syon
rule
thou
in
the
middest
of
thine
enemies
:
finally
take
the
priesthood
confirmed
with
an
othe
and
take
the
whole
Psalme
vnto
you
.
O
Lucifer
whether
wilt
thou
clime
?
wilt
thou
not
be
content
with
the
olde
Lucifer
to
be
like
vnto
the
most
highest
,
but
wilt
thou
thrust
downe
the
most
highest
him selfe
euen
the
son
of
God
from
the
right
hande
of
his
father
,
and
sit
at
the
right
hande
of
God
thy selfe
?
O
ye
that
woulde
see
how
Antichrist
sitteth
in
the
temple
of
God
boasting
him self●
to
be
God
,
and
exalted
aboue
all
that
is
called
God
or
worshipped
as
God
,
drawe
nere
and
harken
what
he
saith
of
him selfe
,
by
one
of
his
blasphemous
mouthes
.
Our
priesthood
is
confirmed
vnto
vs
by
a
fayer
othe
,
Psal.
110.
For
seeing
he
alleageth
the
Psal.
110.
to
confirme
his
saying
,
he
can
not
excuse
or
qualifie
the
matter
by
that
generall
royall
priesthoode
which
all
the
children
of
God
haue
through
Christ
their
heade
,
to
offer
vp
spiritual
sacrifices
vnto
God
.
1.
Pet.
2.
Apo.
2.
For
that
priesthoode
which
he
challengeth
by
othe
,
is
to
offer
a
sacrifice
propitiatory
,
which
he
affirmeth
the
Popish
priests
to
doe
in
their
Masse
.
But
lest
I
might
seeme
to
doe
them
wronge
in
denying
vnto
them
that
priesthoode
,
which
is
confirmed
by
othe
Psal.
110.
Let
vs
here
what
the
holy
Ghost
sayeth
thereof
Hebr.
7.
And
in
as
much
as
Christ
was
not
made
priest
with
out
the
othe
(
where
as
they
meaning
the
sonnes
of
Aaron
were
made
priest
with
out
an
othe
,
but
he
with
the
othe
by
him
that
sayed
vnto
him
,
the
Lord
hath
sworne
&
will
not
repent
thou
art
a
priest
for
euer
after
the
order
of
Melchizedech
)
by
so
much
is
Iesus
made
suertie
of
a
better
testament
.
And
among
them
many
were
made
priestes
because
they
were
not
suffered
to
endure
by
reason
of
death
,
but
he
because
he
abideth
for
euer
,
had
such
a
priesthoode
as
passeth
not
by
succession
.
Wherefore
he
is
able
perfectly
to
saue
those
that
come
vnto
God
by
him
seeing
he
liueth
for
euer
,
to
make
intercession
for
them
.
For
such
an
high
priest
it
became
vs
to
haue
,
which
is
holy
harmlesse
,
and
vndefiled
,
separated
from
sinners
,
and
made
higher
then
the
heauens
which
needed
not
daily
as
those
high
priest
,
to
offer
vp
sacrifice
,
first
for
his
owne
sinnes
,
then
for
the
peoples
:
for
that
did
he
once
for
all
when
he
offered
vp
him selfe
.
For
the
lawe
maketh
men
high
priestes
which
haue
infirmitie
:
but
the
worde
of
the
othe
that
was
since
the
law
,
maketh
the
sonne
who
is
consecrated
for
euer
more
.
Marke
well
the
plaine
wordes
of
this
testimonie
,
and
iudge
indifferently
,
whether
I
charge
them
with
greater
blasphemy
,
then
ensueth
this
there
assertion
,
That
there
priesthoode
is
confirmed
by
othe
Psal.
110.
4
And
yet
neuerthelesse
,
good
Catholike
Christian
,
The
holy
Masse
taken
awaye
for
our
sinnes
.
let
vs
thus
perswade
our selues
,
that
we
haue
so
longe
lost
the
vnestimable
treasure
of
this
holy
sacrifice
,
for
our
greuous
sinnes
:
it
is
our
sinnes
I
say
(
woe
is
vs
therefore
)
which
haue
deserued
this
plage
,
which
haue
set
vs
at
variaunce
with
God
and
our
mercyfull
redemer
,
which
haue
taken
from
vs
,
as
vnworthy
of
so
great
a
treasure
,
the
daily
sacrifice
,
the
helpe
of
those
which
are
a
liue
,
the
comforte
of
those
which
are
departed
,
the
onely
grounde
of
all
religion
and
acceptable
worship
of
God
.
And
our
misery
is
the
greater
because
fewe
feele
the
sore
.
The
lacke
of
this
sacrifice
for
the
departed
onely
with
the
godly
prayers
therin
,
Men
that
were
greuous
offenders
in
olde
time
punished
by
lacke
of
the
sacrifice
.
was
counted
when
Gods
trueth
and
Church
flourished
,
the
greatest
and
extremest
punishment
that
coulde
be
deuised
,
and
euer
enioyned
for
some
notable
crime
to
the
terrour
of
other
,
as
for
horrible
desperation
,
for
willfull
heresie
,
for
contempte
of
the
decrees
of
Gods
holy
ministers
,
as
by
the
late
alleaged
place
out
of
S.
Cyprian
may
be
very
profitably
noted
.
Allasse
we
haue
nowe
in
a
manner
lost
that
wholy
,
which
then
was
denied
onely
to
such
for
their
greuous
punishments
,
as
were
heynous
offenders
.
Otherwise
in
earnest
consideration
of
our
case
can
not
I
thinke
,
but
that
this
blessed
iuell
is
now
denied
vs
of
almighty
God
generally
for
our
greuous
offensies
,
which
then
was
denied
by
his
ministers
to
some
one
offender
,
for
the
due
punishment
of
sinne
and
wickednesse
.
O
good
reader
what
would
that
holy
martyr
haue
saide
if
he
had
liued
in
our
dayes
,
when
to
haue
that
oblation
either
for
the
quicke
or
deade
,
which
once
was
esteemed
so
necessary
that
no
Christian
man
neither
coulde
in
his
life
nor
after
his
death
lacke
it
,
is
nowe
if
it selfe
odious
to
most
men
,
and
(
which
abhorreth
me
to
speake
)
punishable
by
the
lawes
of
the
spiritualty
,
and
condemned
well
neere
of
all
men
?
what
weene
you
this
blessed
bishoppe
woulde
haue
saide
,
if
he
had
seene
the
holy
hoste
and
offeringe
to
haue
bene
taken
awaye
,
Ita
Policarp
.
ex
Iren.
O
Deus
bone
in
quae
me
seruasti
tempora
,
vt
ista
blasphemia
sustineam
,
O
Lorde
that
I
should
be
reserued
for
these
times
,
to
abide
such
blaspemie
.
Victor
reporteth
in
his
history
of
the
persecution
of
the
Vandalles
that
were
Arians
,
Victor
de
persecut.
Vandal
.
that
the
Gouernour
of
that
cursed
company
of
cruell
heretikes
,
would
not
suffer
the
Christian
men
whome
he
had
slaine
,
to
be
brought
home
with
seruice
,
and
sacrifice
:
but
then
the
good
people
wounderfully
bewailed
their
case
,
seeing
them
practise
cruelty
vpon
their
soules
also
:
in
that
they
would
not
suffer
them
to
enioyne
at
their
departure
and
buriall
,
the
rites
of
Gods
Church
.
Thus
saith
that
Author
.
Quis
vero
sustineat
atque
possit
sine
lachrymis
recordari
,
dum
praeciperet
nostrorum
corpora
defunctorum
,
sine
solemnitate
hymnorum
cum
silentio
ad
sepulchra
perduci
?
O
Lord
who
coulde
haue
founde
in
his
heart
to
beholde
then
,
or
coulde
yet
once
thinke
of
it
with
out
teares
,
how
he
gaue
in
charge
,
that
the
bodies
of
our
brethern
departed
,
should
be
brought
to
the
graue
and
buried
with
out
all
solemnity
of
hymnes
in
silence
and
sorowe
?
It
was
euer
giuen
to
wicked
harde
harted
heretikes
,
to
prohibere
gratiam
mortuis
:
to
be
vnmercyfull
,
Eccles.
ca.
7.
and
to
staie
the
fauour
of
good
men
from
the
departed
.
Nouatus
as
S.
Cyprian
chargeth
him
,
Epist.
8.
li.
2.
noluit
patrem
fame
defunctum
sepelire
:
woulde
not
bury
his
owne
father
deade
of
honger
bane
.
4
This
collorable
and
hypocriticall
complaint
containeth
nothing
for
vs
needefull
for
to
aunswere
,
for
the
place
of
Cyprian
,
is
aunswered
already
.
But
this
maye
be
demaunded
of
him
,
seeing
he
calleth
the
sacrifice
of
the
Masse
the
onely
grounde
of
all
religion
and
acceptable
worshippe
of
God
,
what
religion
or
worshippe
God
had
before
the
Masse
came
into
the
worlde
?
But
this
is
the
howling
of
the
merchantes
for
the
decaye
of
Babylon
,
because
no
man
byeth
their
ware
any
more
:
what
so
euer
they
pretend
this
is
the
cause
of
their
mourning
,
and
this
lamentation
shal
be
continued
euen
vnto
hell
fire
,
where
there
is
weeping
and
gnashing
of
teeth
for
euer
.
5
But
to
let
such
men
passe
with
the
present
bewayling
of
our
vnhappy
dayes
,
let
vs
with
more
comfort
beholde
the
steppes
of
good
men
past
:
how
kindely
and
brother
like
they
haue
principally
procured
the
holy
sacrifice
for
their
freindes
and
fellowes
gone
before
.
For
seeing
the
onely
prayers
of
good
men
haue
bene
proued
so
profitable
,
and
the
representation
of
some
holy
workes
of
almes
,
hath
often
moued
God
to
pity
(
as
we
haue
proued
)
towardes
the
release
of
the
departed
his
paine
,
what
maye
we
not
hope
to
obteine
for
our
brethern
deceased
,
when
we
shall
ioyne
in
prayers
with
the
holy
Angells
,
with
the
blessed
sainctes
,
with
Gods
holy
ministers
in
the
representation
of
Christes
most
blessed
body
and
bloude
before
the
face
of
his
father
?
when
the
whole
Church
of
God
in
that
honorable
action
prayeth
,
and
Christ
him selfe
is
both
the
sacrifice
and
the
priest
,
both
the
asker
and
the
geuer
of
pardon
,
when
the
maiesty
of
God
the
blessed
trinitie
,
is
passingly
pleaced
by
the
merites
of
Christes
death
so
liuely
set
out
in
these
honorable
,
but
vnspeakable
misteries
,
what
maye
we
not
here
procure
for
the
soule
of
the
Churchies
childe
?
what
shall
be
denied
to
so
humble
askers
in
the
presence
of
Gods
owne
sonne
and
begging
mercy
for
his
deathes
sake
?
And
so
doth
S.
Chrysostome
assure
the
faithfull
,
Homil.
3.
in
Epistolam
ad
Philipp
.
in
these
golden
wordes
:
Non
frustra
ab
apostolis
sancitum
est
,
vt
in
celebratione
venerandorum
mysteriorum
,
memoria
fiat
eorum
,
qui
hinc
discesserunt
:
nouerunt
quippe
illis
multum
hinc
emolumenti
fieri
,
multum
vtilitatis
.
stante
siquidem
vniuerso
populo
,
manus
in
coelos
extendente
coetu
item
sacerdotali
,
verendoque
proposito
sacrificio
,
quomodo
deum
non
placaremus
pro
istis
orantes
?
It
was
not
for
nought
that
the
Apostles
decreed
and
ordeined
,
that
in
the
celebration
of
the
honorable
mysteries
there
shoulde
be
an
especiall
memoriall
of
the
departed
:
for
they
right
w●ll
knewe
greate
commodity
and
benefite
to
arise
there
vpon
.
For
the
whole
multitude
holding
vp
their
handes
towardes
heauen
,
together
with
the
company
and
quiere
of
priests
,
and
the
dreadfull
sacrifice
set
forth
before
all
men
,
how
is
it
possible
but
we
shoulde
appeace
Gods
wrath
praying
for
them
?
looke
ye
what
this
mans
iudgement
was
,
and
see
from
whense
he
had
it
,
euen
of
the
holy
Apostles
▪
I
warraunt
you
,
and
no
worse
nor
later
founders
.
But
of
that
pointe
,
for
the
full
deriuing
of
our
Christian
vsage
from
the
first
fathers
of
our
faith
,
more
conuenient
place
shall
be
geuen
herafter
,
Nowe
I
will
serue
the
cause
and
the
readers
desire
,
first
with
certaine
peculiar
examples
of
most
learned
and
godly
fathers
worthy
of
all
credit
,
in
the
godly
prouision
for
certeine
of
their
dearest
friendes
by
sacrifice
and
prayer
,
both
made
by
them selues
&
procured
by
others
.
That
we
may
haue
here
not
onely
whome
to
beleeue
teaching
the
trueth
,
but
whome
to
followe
practising
the
same
with
deuotion
,
which
they
preached
with
constancie
before
.
5
Not
altogether
out
of
hope
yet
,
to
find
some
foolish
merchantes
that
will
paye
dearly
for
vnprofitable
wares
,
you
comforte
your selfe
after
your
complainte
,
exhorting
men
to
procure
the
holy
sacrifice
for
their
freindes
and
fellowes
.
why
M.
Allen
if
there
be
either
such
necessity
or
such
profit
of
that
sacrifice
,
wherefore
doe
not
your
priests
with
out
procurement
offer
it
vp
to
the
vttermost
aduauntage
that
maye
be
had
by
it
?
But
you
must
haue
procurers
,
yea
you
must
haue
good
paye
maisters
,
or
els
the
olde
prouerbe
must
be
true
:
No
peny
no
pater
noster
.
As
touching
the
place
of
Chrysostome
I
haue
shewed
already
by
his
owne
interpretation
,
that
although
he
allow
prayers
for
the
dead
vsed
in
time
of
the
celebration
which
he
calleth
sacrifice
:
yet
he
alloweth
no
sacrifice
in
deede
,
but
onely
a
thankes
geuing
in
remembraunce
of
the
sacrifice
of
Christ
.
But
where
he
sayeth
it
was
decreed
by
the
Apostles
that
in
the
celebration
of
the
holy
misteries
,
a
remembraunce
should
be
made
of
them
that
are
departed
,
he
must
pardon
vs
of
crediting
,
because
he
can
not
shewe
it
out
of
the
actes
and
writinges
of
the
Apostles
.
And
we
will
be
bolde
to
charge
him
with
his
owne
saying
Hom.
De
Adam
&
Heua
.
Satis
sufficere
credimus
quicquid
secundum
predictas
regulas
Apostolica
scripta
nos
docuerunt
,
vt
prorsus
non
opinemur
Catholicum
quod
apparuerit
prefixis
sententijs
contrarium
:
we
thinke
it
sufficeth
enough
,
what
so
euer
the
writinges
of
the
Apostles
haue
taught
vs
,
according
to
the
fore sayed
rules
,
in
so
much
that
we
compt
it
not
at
all
Catholike
,
what
so
euer
shall
appeare
contrary
to
the
rules
appointed
.
And
againe
In
Genes.
Hom.
58.
Vides
in
quantam
absurditatem
incidunt
qui
diuinae
scripturae
canonem
sequi
nolunt
,
sed
suis
cogitationibus
permittunt
omnia
.
Thou
seest
into
how
greate
absurdity
they
fall
,
which
will
not
follow
the
canon
of
holy
Scripture
,
but
permitt
all
thinges
to
their
owne
cogitations
,
but
if
we
be
further
vrged
we
will
alledge
that
which
he
sayth
,
In
Euan.
Ioan.
Hom.
58.
Qui
sacra
non
vtitur
Scriptura
,
sed
ascendit
aliunde
:
id
est
,
non
concessa
via
,
fur
est
.
He
that
vseth
not
the
holy
Scripture
but
clymeth
an
other
way
,
that
is
by
a
way
not
allowed
,
is
a
theefe
.
We
may
be
as
bold
with
Chrysostome
,
as
he
sayd
he
would
be
with
Paule
him selfe
,
in
2.
ad
Tim.
ho.
2.
Plus
aliquid
dica
,
ne
Paulo
quidem
obedire
oportet
,
si
quid
dixerit
proprium
,
si
quid
humanum
,
sed
Apostolo
,
Christum
in
se
loquentem
circumferenti
.
I
will
say
somewhat
more
,
we
must
not
be
ruled
by
Paule
him selfe
,
if
he
speake
any
thing
that
is
his
owne
,
and
any
thing
that
is
humane
,
but
we
must
obey
the
Apostle
when
he
carieth
Christ
speaking
in
him
.
Wherfore
seeing
it
is
certayne
by
testimony
of
Iustinus
Martyr
,
that
there
was
no
mention
of
the
deade
in
the
celebration
of
the
Lords
supper
,
for
more
then
an
hundreth
yeares
after
Christ
,
we
must
not
beleue
Chrysostome
without
Scripture
,
affirming
that
it
was
ordeyned
so
by
the
Apostles
.
That
the
practise
of
any
pointe
in
religion
maketh
the
most
open
shewe
of
the
fathers
faith
.
And
that
all
holy
men
haue
in
plaine
wordes
and
most
godly
prayers
vttered
their
beliefe
in
our
matter
.
CAP.
IX
.
1
ANd
I
take
the
open
practise
of
any
point
,
to
be
a
more
pithy
protestation
of
a
mans
faith
,
then
by
wordes
can
be
made
.
Therefore
if
a
man
were
doubtfull
either
of
the
trueth
of
any
article
,
or
of
the
meaning
of
some
doctors
wordes
,
looke
the
same
mans
practise
,
and
it
shall
put
him
out
of
doubt
thereof
straight
wayes
.
as
for
an
example
:
seeme
some
wordes
of
S.
Augustine
to
make
for
the
sacramentaries
heresie
,
that
Christ
is
in
the
honorable
sacrament
but
by
figure
?
or
Theodoretus
,
or
any
other
auncient
fathers
declaration
?
are
their
wordes
doubtfull
to
the
reader
?
leaue
the
wordes
then
,
if
thou
sincerely
seeke
for
trueth
with
out
contention
,
&
seeke
out
if
thou
can
,
some
practise
of
those
same
men
,
and
that
Church
where
they
liued
,
for
the
same
point
.
But
what
waye
of
worke
in
this
matter
consisting
in
doctrine
,
may
assure
vs
of
their
belefe
,
of
whose
wordes
we
doubted
before
?
Mary
sir
this
:
Theodor
▪
dial
.
2.
Aug.
super
psal.
98.
Dionis
.
ecclesiast
.
hierarch
.
cap.
3.
Basil.
de
spiritu
Sanct.
cap.
17.
looke
how
they
behaued
them selues
in
the
receiuing
of
it
,
in
the
ministering
of
it
,
in
the
carefull
keping
of
it
,
whether
they
did
adore
it
with
godly
honour
,
whether
they
solemnely
shewed
it
to
the
people
to
be
worshipped
,
whether
they
praide
by
solemne
and
formall
wordes
vnto
it
,
whether
they
taught
their
children
to
call
it
God
and
Christ
:
yea
so
farre
that
Augustine
affirmeth
that
the
children
in
his
dayes
till
they
were
after
instructed
,
thought
that
God
appeared
in
the
shape
of
breade
:
as
all
these
yongers
,
seeing
the
honour
&
reuerence
of
their
elders
,
Lib.
3.
de
Trin.
c.
10.
and
them selues
nurtered
to
holde
vp
their
handes
and
knocke
their
breastes
,
must
yet
needes
meruail
how
these
outward
formes
came
to
so
holy
an
vse
.
further
whether
the
Christian
people
were
not
sclaundered
for
worshipping
and
doing
sacrifice
to
Ceres
and
Bacchus
,
Lib.
20.
contra
Faustum
cap.
13.
when
the
wicked
infidells
sawe
their
behauiour
towardes
the
holy
Hoste
:
whether
it
was
not
vsed
in
working
of
miracles
,
in
driuing
away
deuills
,
in
daungerous
times
of
tempests
,
of
trauelling
,
of
sickenesse
,
and
in
other
necessities
.
Well
these
be
plaine
practises
,
no
heretike
can
denie
but
they
haue
bene
so
vsed
of
the
whole
Church
of
God
,
with
many
such
other
like
in
that
holy
action
:
which
can
not
in
any
case
stande
with
bare
breade
,
or
any
other
way
of
presence
,
but
onely
the
proper
,
true
,
and
bodily
presence
of
Christes
owne
person
.
A
doctors
wordes
may
be
misconstrued
,
may
be
picked
out
of
place
:
may
be
writhen
and
wastred
by
false
teachers
,
but
a
mans
example
can
not
lightly
be
misconstrued
.
And
therefore
heretikes
,
whose
purpose
is
alwayes
by
sutteltie
to
deceiue
the
simple
,
will
neuer
make
discours
by
the
practise
of
the
Church
,
or
exercise
and
example
of
the
auncient
learned
men
through
out
the
Church
of
Christ
:
hauing
enough
for
their
meaning
,
to
racke
a
place
or
two
out
of
the
fathers
whole
workes
,
that
may
seeme
to
the
ignoraunt
to
set
forth
their
errour
.
So
if
thou
woulde
knowe
whether
that
place
that
our
aduersaries
impudently
doe
alleage
out
of
Gregory
the
great
,
against
the
soueraignty
of
the
see
of
Rome
,
was
in
deede
written
for
their
seditious
purpose
,
beholde
the
practise
of
the
same
father
,
and
thou
shal
s
finde
him selfe
exercise
iurisdiction
,
at
the
very
same
time
when
he
wrote
it
,
in
all
prouincies
Christianed
through
out
the
worlde
:
both
by
excommunication
of
byshoppes
that
gouerned
not
well
,
by
often
citation
of
persons
in
extreme
prouincies
,
by
many
appeales
made
vnto
him
,
by
continuall
legacies
to
other
nations
,
sent
either
to
conuert
them
to
the
faith
,
or
to
gouerne
in
their
doubtfull
affaires
,
and
by
all
other
exercise
of
spirituall
iurisdiction
.
Is
it
not
now
a
very
false
suggestion
to
the
poore
people
,
that
this
blessed
man
in
so
plaine
vtteraunce
of
his
meaning
by
workes
and
not
by
wordes
,
shoulde
yet
be
brought
as
a
witnesse
to
condemne
him selfe
?
though
the
wordes
being
well
vnderstande
make
for
no
suche
meaning
in
deede
,
as
by
others
it
hath
bene
sufficiently
declared
.
The
like
impudencie
it
is
,
to
alleage
S.
Bernarde
against
the
Masse
or
the
presence
of
Christ
in
the
blessed
Sacrament
.
Good
man
I
dare
say
for
him
,
he
sayde
Masse
euery
daye
,
if
he
were
well
at
ease
:
For
other
busines
,
did
not
commonly
let
them
in
those
dayes
,
from
that
worke
of
all
other
most
necessarie
.
So
the
reciting
out
of
S.
Ambrose
for
the
improuing
of
inuocation
of
holy
Sainctes
,
is
no
more
but
an
abuse
of
the
simples
ignorance
:
knowing
well
,
that
he
and
all
other
of
that
time
did
practise
prayers
both
often
to
all
holy
martyrs
,
and
sometimes
peculiarly
to
such
,
whome
for
patronage
they
did
especially
chuese
of
deuotion
amongest
the
rest
.
I
speake
not
this
,
that
any
might
hereby
iudge
the
doctors
wordes
to
stande
against
their
owne
deedes
:
but
that
euery
man
maye
perceiue
,
that
where
the
workes
and
practise
of
all
men
be
so
plaine
,
their
words
in
some
one
place
founde
darke
,
can
not
by
any
meanes
be
preiudiciall
to
that
trueth
which
in
all
other
placies
they
plainely
set
forth
by
wordes
,
and
by
the
euident
testimonie
of
their
owne
practise
,
to
the
worlde
proteste
the
same
.
Therefore
I
woulde
exhorte
all
men
in
Christes
name
,
for
their
owne
saluations
sake
,
to
take
heede
how
they
giue
credit
to
these
libelles
conteining
certaine
wrasted
places
out
of
the
doctours
workes
,
against
any
trueth
,
which
by
the
further
discourse
of
vsage
and
practise
,
they
are
not
hable
before
the
learned
to
iustifie
.
And
therefore
that
all
mistrust
of
vntrue
dealing
maye
be
farre
from
vs
,
I
will
,
as
I
saide
,
let
them
haue
the
feeling
and
handling
of
our
cause
throughly
.
They
shall
behold
in
examples
of
most
noble
personagies
,
both
for
their
name
,
vertu
,
and
learning
,
the
peculiar
practises
in
praying
and
Masse
saying
for
the
deade
both
in
the
auncient
Greeke
and
Latine
Churchies
.
CAP.
IX
.
1
NOwe
shall
we
haue
the
practise
and
examples
of
the
olde
fathers
,
concerning
sacrifice
and
prayer
for
the
dead
.
And
here
M.
Allen
before
he
commeth
to
the
matter
,
maketh
much
a
do
to
shew
how
much
more
certayne
,
the
practise
is
,
then
the
wordes
of
any
doctor
:
because
the
wordes
may
be
mistrusted
,
or
wrested
,
the
practise
can
not
be
altered
.
As
though
he
could
shew
vs
any
practise
,
but
that
which
is
vttered
in
their
wordes
,
in
which
if
there
be
any
obscuritie
or
improprietie
,
there
shall
be
as
great
controuersie
of
their
workes
as
of
their
doctrine
,
as
they
vsed
the
name
of
sacrifice
in
their
teaching
,
so
they
vse
it
,
in
declaring
what
they
did
practise
according
to
their
teaching
.
And
therefore
it
is
not
worth
a
straw
that
M.
Allen
thinketh
,
we
may
knowe
their
meaning
rather
by
their
practise
then
by
their
wordes
:
except
he
could
either
in
picture
,
or
in
vision
,
describe
vnto
vs
euery
thing
that
they
did
.
But
let
vs
consider
the
examples
of
those
thinges
,
which
he
bringeth
in
to
proue
that
practise
is
more
certeyne
then
wordes
.
First
he
can
not
deny
,
but
the
wordes
of
Augustine
and
Theodoretus
stand
with
vs
,
that
the
sacrament
of
Christes
supper
is
a
figure
of
his
body
and
bloode
and
not
the
same
naturally
.
But
the
practise
must
expound
the
words
,
not
to
stand
with
vs
.
For
they
did
so
carefully
keepe
it
,
adore
it
,
shew
it
to
be
worshipped
,
prayed
to
it
,
yea
they
taught
children
to
call
it
God
and
Lorde
,
which
they
would
not
haue
done
,
if
they
had
not
beleued
it
to
be
the
very
body
of
Christ
.
For
this
is
cited
1.
Theodoret.
Dial.
2.
in
the
margent
.
His
wordes
be
not
set
downe
because
they
be
directly
against
transubstantiation
,
and
nothing
fauouring
the
grosse
imagined
presence
of
Christes
body
in
the
sacrament
:
for
he
calleth
the
sacrament
signa
mystica
,
the
mysticall
signes
,
and
the
diuine
mysteries
which
represent
the
body
of
Christ
,
that
is
a
true
body
and
not
fantasticall
or
absorpt
of
the
diuinitie
as
the
Eutichians
dreamed
,
wherefore
it
is
playne
that
the
adoration
he
speaketh
of
,
is
nothing
else
but
the
reuerent
estimation
of
the
sacrament
,
to
be
that
which
by
Christ
it
is
ordeyned
to
be
,
and
not
any
knocking
or
kneeling
as
M.
Allen
would
haue
vs
beleue
.
Augustine
also
vppon
the
98.
Psalme
is
cited
,
belike
to
proue
the
adoration
,
who
in
deede
,
alloweth
the
adoration
of
the
body
of
Christ
whereof
that
is
a
sacrament
,
but
neither
can
you
proue
out
of
that
place
,
that
he
would
haue
the
sacrament
honored
,
nor
that
the
sacrament
is
the
very
body
of
Christ
,
but
euen
in
the
same
place
speaking
of
the
sacrament
,
he
sayth
in
the
person
of
Christ
,
non
hoc
corpus
quod
videtis
manducaturi
estis
,
&
bibituri
illum
sanguinem
quem
fusuri
sunt
qui
me
crucifigent
.
Sacramentum
aliquod
vobis
commendaui
,
spiritualiter
intellectum
viuificabit
vos
.
You
shall
not
eate
this
body
which
you
see
,
not
drinke
this
blood
which
they
shal
shed
,
which
shall
crucifie
me
.
I
haue
commended
to
you
a
sacrament
,
which
being
spiritually
vnderstoode
shall
quicken
you
.
As
for
Dionysius
because
he
is
a
counterfect
antiquitie
I
will
not
vouchasafe
to
aunswere
him
.
Basill
in
his
booke
de
spiritu
sancto
,
cap.
27.
hath
these
wordes
:
The
wordes
of
inuocation
when
the
breade
of
thankes
geuing
,
and
the
cuppe
of
blessing
is
shewed
,
which
of
the
holy
Apostles
hath
lefte
vs
in
writinge
?
Before
we
goe
any
further
,
I
will
take
this
by
the
waye
,
that
what
so
euer
it
was
,
that
he
spake
of
,
it
is
not
tought
by
the
scripture
,
no
more
then
many
other
ceremonies
that
he
rehearseth
in
the
same
place
.
Howbeit
it
is
plaine
enough
,
that
he
meaneth
not
,
that
the
wordes
of
inuocation
were
sayed
vnto
the
breade
,
or
the
cuppe
,
but
vnto
God
who
was
called
vpon
to
blesse
those
his
creatures
,
that
they
might
be
sanctified
to
the
holy
vse
of
Christ
his
institution
.
The
shewing
of
the
breade
and
the
cuppe
▪
was
not
to
adore
it
(
as
M.
Allen
dreameth
)
for
then
he
woulde
haue
called
it
the
body
and
bloode
of
Christ
,
but
either
to
stirre
vp
the
people
to
praye
effectually
,
or
to
admonish
them
that
all
thinges
were
readye
that
they
might
prepare
them selues
to
communicate
.
And
whereas
he
alleageth
out
of
Augustine
De
Trinit.
lib.
3.
cap.
10.
that
children
were
taught
to
call
it
God
and
Christ
,
he
shamefully
abuseth
his
reader
,
for
no
such
thinge
can
be
gathered
out
of
Augustins
wordes
,
which
are
these
:
Illas
etiam
nubes
&c.
Nowe
as
touching
those
cloudes
or
fire
,
howe
the
Angells
did
make
them
,
or
tooke
them
vppon
them
to
signifie
that
which
they
did
bring
message
of
:
Although
the
Lorde
or
the
holy
Ghost
was
shewed
in
these
formes
what
man
a
liue
doth
know
?
euen
as
yong
children
know
not
what
is
set
on
the
altar
,
and
when
the
celebration
of
piety
is
finished
is
spent
out
,
whereof
or
how
it
is
made
,
whereof
it
is
taken
into
the
vse
of
religion
?
And
if
they
shoulde
neuer
learne
by
experience
of
their
owne
,
or
of
others
,
and
neuer
see
that
shewe
of
thinges
but
in
the
celebration
of
the
sacraments
,
where
it
is
offered
and
giuen
and
saide
vnto
them
with
most
graue
authoritie
whose
body
and
bloude
it
is
,
they
woulde
beleue
nothing
els
but
onely
that
the
Lorde
hath
appeared
to
the
eyes
of
mortall
men
in
that
liknesse
,
and
that
out
of
such
a
side
being
striken
that
the
same
liquor
did
flowe
.
These
wordes
are
plaine
that
Augustine
affirmeth
that
no
man
knoweth
more
of
those
shapes
,
in
which
the
Angells
did
appeare
,
then
young
children
would
imagine
of
the
presence
of
Christ
in
the
sacrament
,
if
they
were
not
otherwise
instructed
,
then
in
telling
them
when
they
receiue
it
,
that
it
is
the
body
of
Christ
.
wherby
the
cleane
contrary
to
that
which
Allen
affirmeth
is
plainely
gathered
,
that
children
were
otherwise
instructed
,
first
by
experience
,
bycause
they
sawe
breade
els
where
,
then
in
the
celebration
,
and
also
by
doctrine
,
when
they
were
able
to
vnderstande
that
it
was
not
the
Lorde
him selfe
in
the
shape
of
breade
,
but
onely
a
sacrament
and
representation
of
him
.
And
by
the
waye
note
here
,
one
practise
of
a
notable
error
in
Augustines
time
,
that
the
sacrament
of
the
Lordes
supper
was
geuen
to
children
,
which
wist
not
what
it
ment
,
contrary
to
the
worde
of
God
,
who
requireth
men
to
examine
them selues
before
they
receiue
it
,
wherefore
if
any
other
practise
were
in
his
time
,
or
allowed
by
him
contrary
to
Gods
worde
,
we
are
no
more
bounde
vnto
it
,
then
vnto
this
,
which
euen
the
Papistes
them selues
will
confesse
to
be
erroneous
.
Finally
what
the
Christians
did
by
that
they
were
sclaundered
with
all
,
is
a
sory
proofe
,
they
were
sclaundered
to
haue
worshipped
an
Asses
heade
,
to
kill
men
and
eate
them
,
to
vse
all
maner
of
beastlines
in
their
metings
.
The
rest
of
the
practise
that
M.
Allen
nameth
,
with
out
shewe
of
proofe
,
I
passe
ouer
as
vnworthy
of
aunswere
.
The
practise
of
Gregory
,
although
it
were
much
more
modest
then
of
his
successors
,
yet
can
it
not
be
excused
,
but
it
was
contrary
to
his
doctrine
whereby
he
reproued
an
other
in
that
he
was
not
altogether
cleare
him selfe
.
Bernarde
was
but
of
late
time
,
wherefore
although
he
might
note
some
abuses
of
the
Masse
,
yet
he
might
also
saye
it
him selfe
,
but
how
often
I
can
not
tell
.
Touching
Ambrose
,
which
was
sodeinely
made
a
byshop
,
before
he
was
a
perfect
Christian
,
if
some
steppes
of
hethenishe
inuocation
or
rethoricall
apostrophees
and
prosopopees
appeare
to
be
in
him
,
and
some
other
also
about
his
time
,
yet
was
not
that
generally
receiued
of
all
the
Church
in
his
time
,
nor
agreable
to
the
doctrine
of
S.
Paule
who
sheweth
that
we
can
inuocate
none
but
him
in
whome
we
beleue
,
which
to
all
true
Christians
is
God
onely
.
2
And
where
may
we
better
beginne
,
then
with
this
famous
Chrysostome
?
he
bare
the
last
wittenesse
with
vs
for
the
reliefe
of
the
departed
by
the
prayers
and
holy
oblation
,
therefore
the
practise
of
that
excellent
benefite
shall
first
be
shewed
vpon
him selfe
.
This
blessed
man
therefore
being
banished
,
by
the
meanes
of
the
Empresse
Eudoxia
,
for
the
defense
of
the
Ecclesiasticall
discipline
,
&
there
in
exile
departing
out
of
this
world
,
was
after
her
death
by
the
happy
and
gracious
childe
Theodosius
▪
Lib.
10.
Histo.
trip
.
ca.
18
&
20.
the
yonger
,
translated
from
his
obscure
resting
place
,
to
Constantinople
which
was
his
owne
seate
,
there
with
meete
honour
to
be
buried
,
where
with
grace
&
wonderful
dignity
he
ruled
the
Church
before
.
The
History
reporteth
,
that
the
people
of
that
citie
,
as
thicke
as
men
euer
went
on
grounde
,
passed
the
waters
of
Bosphorus
,
and
couered
that
coste
wholy
with
light
and
lampe
,
with
tapers
and
torcheis
to
bring
that
blessed
byshoppes
body
that
was
their
owne
deare
pastor
,
home
againe
.
The
which
passing
treasure
,
being
with
all
reuerence
laide
vp
in
the
saide
citie
,
then
loe
the
gracious
good
Emperour
,
earnestly
beholding
the
graue
of
S.
Chrysostome
,
Theodosius
Iun.
made
most
humble
prayers
to
almighty
God
,
for
his
father
and
mothers
soule
,
the
late
Emperour
and
Empres
:
beseching
him
of
pardon
&
forgiuenes
for
banishing
that
good
Catholike
byshop
,
because
they
did
it
of
ignorance
:
&
so
the
words
may
well
be
taken
,
that
he
asketh
Chrysostome
him selfe
mercy
also
,
for
his
parents
offense
vniustly
committed
against
him
:
and
withall
full
kindly
prayeth
for
their
deceased
soules
.
And
so
being
buried
in
his
owne
Church
,
he
was
then
by
Atticus
a
worthy
man
his
second
successour
,
written
in
the
roule
of
Catholike
bishoppes
to
be
praide
for
at
the
altar
euery
day
by
name
.
Cum
Ioannitae
(
saith
Cassiodorus
out
of
Socrates
)
seorsim
apud
seipsos
sacra
solemnia
celebrarent
,
12.
Lib.
tripartit
,
ca.
2.
iussit
vt
in
orationibus
memoria
Ioannis
haberetur
,
sicut
aliorum
dormientium
episcoporum
fieri
consueuit
.
When
Chrysostoms
partakers
saide
Masse
by
them selues
aside
,
Atticus
gaue
in
commaundement
that
a
memory
should
be
had
in
the
prayers
of
the
Church
for
him
,
as
the
custome
was
that
all
byshoppes
after
their
death
shoulde
haue
.
Here
is
now
open
practise
of
that
which
by
wordes
we
proued
before
,
here
is
an
euident
testimonie
of
the
vsage
of
the
Greeke
Church
for
the
buriall
of
bishoppes
,
and
generall
custome
of
keping
their
memoriall
in
the
publike
prayers
and
seruice
of
the
Church
.
It
were
not
needefull
to
recite
out
of
Eusebius
the
forme
of
Constantinus
his
funeralls
,
Euseb.
in
vita
Constantini
.
kept
in
the
same
Church
with
solemnity
of
sacrifice
,
singinge
,
lightes
and
prayers
.
Nor
the
buriall
of
the
Emperour
Constantius
:
who
as
Nazianzenus
writeth
,
was
brought
forth
with
common
prayses
of
all
men
,
with
singing
,
lightes
,
and
lampes
,
2
Orat.
in
Iulian.
all
the
night
longe
very
honorably
:
with
which
thinges
,
saith
he
,
we
Christian
men
thinke
it
a
blessed
thing
to
honour
the
memories
of
our
freindes
departed
.
And
if
the
aduersaries
woulde
here
contentiously
reason
that
these
solemne
rites
of
Christian
burialls
be
nothing
profitable
,
or
if
the
simple
aske
why
they
be
profitable
,
S.
Chrysostome
may
instruct
such
as
list
learne
,
In
2.
Cap.
ad
Heb.
hom.
4.
and
correct
the
other
that
list
reprehende
in
these
wordes
.
Tell
me
saith
he
what
all
these
festiuall
lights
in
the
buriall
of
the
deceased
meane
?
what
all
this
singing
of
Hymnes
and
Psalmes
signifieth
?
to
what
ende
be
so
many
priestes
and
musicians
called
together
?
to
which
in
fine
he
thus
aunswereth
:
do
we
not
all
these
thinges
to
geue
thankes
to
God
and
euerlasting
glory
,
that
he
hath
deliuered
the
departed
from
the
troubles
of
this
mortall
life
?
do
we
not
this
to
our
comforte
,
and
honour
of
the
departed
?
And
in
the
buriall
of
the
Noble
matrone
Paula
how
the
priestes
did
sing
,
how
the
bishops
of
Hierusalem
,
Hierom.
Epitap
.
Paulae
.
and
of
all
Palestine
and
Syria
for
the
most
part
caried
torches
,
how
the
religious
both
men
and
women
,
did
the
rites
of
the
dirigies
,
how
her
almes
folkes
shewed
their
cotes
to
procure
mercy
,
euen
as
they
did
at
Dorcas
departure
in
the
Actes
of
the
Apostles
,
how
they
continued
their
singing
and
saying
seuen
dayes
together
at
the
Church
in
Bethleem
where
she
was
buried
,
S.
Hierom
him selfe
a
true
record
thereof
beareth
witnesse
in
the
like
wordes
as
I
haue
recited
,
and
many
moe
which
the
feare
of
weereing
the
reader
causeth
me
full
sore
against
my
will
,
to
omitte
.
They
so
set
forth
not
onely
the
substance
of
the
thinge
,
which
standeth
in
prayer
and
sacrifice
,
but
also
do
proue
against
the
enemies
of
good
ordre
,
that
the
smallest
ceremonies
that
our
Churchies
of
late
haue
vsed
,
were
not
lately
taken
vp
by
our
couetousnesse
and
superstition
,
but
with
more
aboundance
,
and
numbre
,
and
continuance
,
and
solemnytie
,
practised
in
the
flour
of
Christes
Church
,
in
diuers
principall
partes
of
the
worlde
:
as
at
Hierusalem
and
Constantinople
:
by
the
praysing
and
approuing
of
the
grauest
fathers
of
our
faith
.
2
Why
M.
Allen
?
what
a
mockery
is
this
?
do
you
make
bragge
in
the
title
of
your
chapter
,
that
you
will
shewe
the
practise
of
all
holy
men
in
words
and
prayers
for
the
dead
,
and
nowe
beginne
your
examples
no
higher
then
at
Chrysostomes
translation
,
which
was
well
neare
400.
yeares
after
Christ
?
The
people
with
great
plenty
of
lightes
,
brought
Chrysostomes
body
to
Constantinople
.
Well
this
ceremony
in
carying
torches
at
burialls
being
taken
of
the
Gentiles
,
they
vsed
to
honour
the
memory
of
them
that
were
deade
,
as
the
ceremonies
of
the
Heralds
are
vsed
for
the
same
ende
.
What
more
?
The
Emperour
prayed
for
his
fathers
and
mothers
soules
,
and
as
M.
Allen
thinketh
(
but
the
story
sayth
not
so
)
he
prayed
to
S.
Chrysostome
for
them
.
What
else
?
Atticus
caused
masse
to
be
sayd
for
him
,
that
maketh
vp
all
.
But
where
is
any
mention
of
masse
or
sacrifice
of
the
masse
M.
Allen
?
Are
you
such
a
cunning
interpreter
,
to
expound
celebrare
sacra
solemnia
to
say
masse
?
In
deed
such
interpretations
will
help
you
well
to
finde
that
,
which
else
you
might
seeke
long
enough
in
the
olde
writers
and
goe
without
for
all
your
labour
.
It
is
all
one
with
M.
Allen
,
to
celebrate
holy
solemne
seruice
,
&
to
say
masse
.
But
you
will
say
,
memory
was
made
of
him
in
the
prayers
,
so
might
there
be
and
yet
his
soule
not
praied
for
▪
but
how
agree
you
with
your selfe
,
M.
Allen
?
your
opinion
is
that
Theodosius
praied
to
him
as
to
a
sainct
in
heauen
,
howe
then
did
Atticus
cause
him
to
be
prayed
for
as
one
lying
in
purgatory
?
I
wisse
you
forget
your selfe
to
much
to
vtter
things
so
contrary
,
so
neare
togither
.
And
as
for
the
funeralls
of
Constantinus
and
Constantius
,
what
so
euer
you
say
,
haue
no
mention
of
Masse
,
nor
sacrifice
of
Masse
.
In
the
buriall
of
Constantinus
,
there
is
mention
of
prayer
for
his
soule
according
to
the
error
of
the
time
,
and
in
the
funeralls
of
Constantius
,
there
were
lights
,
but
there
is
also
shewed
the
vse
of
them
,
as
I
haue
touched
already
togither
with
the
necessitie
of
some
of
them
,
because
they
were
lighted
in
the
night
.
The
saying
of
Chrysostome
,
with
the
example
of
the
buriall
of
Paula
,
shew
nothing
either
of
Masse
,
sacrifice
,
or
prayer
for
the
deade
.
And
whereas
you
bable
of
the
rites
of
your
popish
dirige
,
Ieronym
saith
,
al
was
singing
of
Psalmes
and
giuing
thankes
for
her
godly
life
&
happy
departing
:
Hebraeo
,
Graeco
,
Latino
,
Syroque
sermone
Psalmi
in
ordine
personabant
.
Psalmes
were
song
in
Hebrewe
,
Greeke
,
Latine
,
and
Syrian
language
,
by
course
as
there
were
diuers
nations
that
came
to
honour
the
solemnitie
of
her
funeralls
.
Finally
if
your
doctrine
of
purgatory
were
true
,
yet
Ieronym
describeth
her
to
be
so
perfect
a
woman
,
as
no
prayers
needed
to
be
sayd
for
her
,
her
life
was
so
full
of
good
workes
,
and
her
ende
so
full
of
faith
.
And
therfore
M.
Allen
,
here
is
nothing
for
the
sacrifice
of
the
Masse
,
whereof
you
made
your
promise
to
shew
the
practise
,
in
the
chiefe
partes
of
the
worlde
,
naming
Ierusalem
for
one
,
when
Paula
was
buried
at
Betheleem
and
not
at
Ierusalem
.
3
And
now
S.
Augustine
being
of
Aphricke
,
so
farre
from
the
other
in
distance
of
place
,
yet
ronneth
ioyntly
with
them
in
religion
.
He
purposely
writing
of
the
solemne
rites
of
Christian
funeralls
,
in
that
golden
treatise
De
cura
pro
mortuis
agenda
,
De
cura
pro
mortuis
agenda
.
thus
after
longe
consideration
of
the
whole
cause
determineth
:
that
the
pompe
of
buriall
,
with
all
such
solemnyties
as
there
vnto
be
in
Gods
Church
ioyned
,
is
very
seemely
for
that
body
which
was
the
vessell
of
a
Christian
soule
,
and
an
instrument
or
companion
in
well
working
:
whervnto
it
shall
be
also
vnited
in
the
resurrection
,
for
to
receiue
together
the
inheritance
of
the
euerlasting
kingdome
.
But
the
lacke
of
these
,
where
they
be
not
arrogantly
contemned
,
or
can
not
be
had
,
is
nothing
hurtefull
to
the
good
,
nor
the
hauing
any
thing
profitable
to
the
wicked
,
as
the
examples
of
Lazarus
and
the
Riche
man
may
well
proue
.
Therefore
,
it
is
the
sacrifice
and
prayers
which
properly
do
helpe
or
relieue
the
departed
.
De
ciuit
.
1.
Lib.
c.
12.
&
13.
Curatio
funeris
(
sayth
he
)
conditio
sepulturae
,
pompa
exequiarum
,
magis
sunt
viuorum
solatia
quàm
subsidia
mortuorum
.
Non
tamen
ideo
contemnenda
&
abijcienda
sunt
corpora
defunctorum
,
maxime
que
iustorum
&
fidelium
,
quibus
tanquam
organis
&
vasis
ad
omnia
bona
opera
sanctus
vsus
est
spiritus
.
Curious
prouision
for
the
buriall
,
and
the
pompe
of
the
solemne
obittes
,
be
rather
done
for
the
solace
of
the
lieue
,
then
for
helpe
of
the
deade
:
neuerthelesse
the
bodies
of
the
departed
,
namely
of
faithfull
folkes
,
may
not
be
contemned
or
cast
forth
,
the
which
the
holy
Ghost
vsed
as
vessells
and
instruments
of
well
working
,
By
all
which
thinges
it
may
well
be
noted
,
that
some
thinges
haue
bene
vsually
practised
in
funeralls
for
thankes
geuing
to
almighty
God
,
as
Hymnes
and
Psalmes
:
other
some
,
for
decent
comelinesse
and
solace
of
the
liuinge
,
as
the
place
of
the
buriall
,
the
lights
,
the
ringing
and
such
like
?
although
euen
these
things
proceeding
of
loue
and
deuotion
,
be
after
a
sorte
meritorious
to
the
doers
,
and
a
helpe
to
them
for
whome
they
be
procured
,
and
good
motions
and
memories
of
mans
duety
.
For
which
causies
those
and
the
like
haue
bene
vniformelie
vsed
through
out
the
whole
Catholike
Church
from
the
beginning
.
But
the
principall
thinges
perteining
to
the
iustes
of
the
departed
,
be
prayers
and
sacrifice
,
and
other
such
like
,
whereby
they
are
assuredly
much
proffited
,
by
release
of
their
paines
.
So
saith
S.
Augustine
in
these
wordes
.
Non
existimemus
,
Cap.
18.
de
cura
pro
mort
.
ad
mortuos
pro
quibus
curam
gerimus
,
peruenire
,
nisi
quod
pro
eis
,
siue
altaris
siue
eleemosinarum
sacrificijs
,
solemniter
celebramus
.
Let
vs
neuer
thinke
that
any
other
thinge
properly
apperteineth
to
the
reliefe
of
the
departed
,
sauing
the
solemne
sacrifice
of
the
altar
,
almes
and
prayer
.
And
therefore
as
the
saide
holy
doctour
confesseth
,
The
sainctes
pray
for
the
soules
in
purgatory
,
&
we
pray
vnto
saictes
for
them
.
Cap.
4.
de
cura
pro
mort
.
the
worthinesse
of
the
place
where
man
is
buried
of
it selfe
profiteth
not
at
all
,
but
in
respect
of
the
holy
prayers
which
be
there
rather
made
then
els
where
,
and
the
patronage
of
holy
martyrs
and
sainctes
,
to
whome
he
nothing
doubteth
but
intercession
may
profitably
be
made
for
the
deceased
:
for
which
cause
,
as
it
may
appeare
by
Paulinus
,
men
were
very
desirous
euer
in
the
primitiue
Church
to
be
buried
by
some
blessed
martyrs
body
.
And
so
must
we
thinke
also
of
buriall
by
the
reuerent
holy
sacrament
,
that
it
wonderfully
helpeth
man
,
not
for
the
placeis
sake
(
although
the
deuotion
of
the
desirer
is
therin
commendable
)
but
because
the
liuing
may
there
effectually
commende
the
departed
to
God
in
the
time
of
the
holy
sacrifice
,
&
may
be
put
in
remembraunce
to
call
vpon
Christes
blessed
person
there
present
,
for
the
soule
of
that
man
,
which
with
care
and
study
laide
his
body
in
the
hope
of
resurrection
,
by
the
soueraigne
holy
body
that
is
already
risen
againe
.
And
this
was
the
cause
that
our
forefathers
from
Christes
time
till
our
dayes
haue
had
respecte
and
desire
,
as
occasion
serued
,
to
be
buried
there
,
where
by
ordre
,
prayers
and
sacrifice
were
daily
had
,
and
where
the
patronage
of
holy
sainctes
might
best
be
procured
.
It
is
a
high
point
of
wisdome
surely
(
good
reader
)
onely
to
see
what
godly
wisdome
our
fathers
vsed
,
in
shew
of
their
zele
,
faith
,
and
Christianity
.
As
it
is
an
vntollerable
arrogancy
and
a
singular
signe
of
infidelity
to
laugh
at
,
and
blaspheme
those
thinges
,
whereof
,
not
the
prowdest
heretike
that
liueth
,
hath
any
intelligence
at
all
:
Obcoecauit
enim
eos
malitia
eorum
.
For
their
owne
malice
hath
blinded
them
.
3
But
let
vs
now
followe
you
into
Africa
.
First
you
allege
Augustine
in
his
booke
de
cura
pro
mortuis
agenda
,
wherin
he
is
so
full
of
doubtes
,
that
he
knoweth
not
him selfe
,
what
to
determine
but
that
he
will
hold
the
common
opinion
receiued
in
his
time
.
But
this
pasteth
(
M.
Allen
)
that
you
will
content
your selfe
with
Augustines
authoritie
,
that
the
pompe
of
buriall
,
&c.
profiteth
not
the
deade
,
but
that
you
will
haue
lightes
,
ringing
,
&c.
proceding
of
loue
and
deuotion
,
to
help
them
,
for
whom
they
are
procured
.
If
you
may
goe
beyond
Augustine
,
why
may
not
we
come
short
of
him
?
But
in
the
18.
chapter
,
he
nameth
the
sacrifice
of
the
aultar
,
to
be
profitable
to
the
deade
.
This
soundeth
somewhat
like
the
matter
,
but
if
it
be
well
marked
,
it
maketh
nothing
for
the
propitiatory
sacrifice
of
the
Masse
,
for
euen
in
the
same
place
,
he
calleth
it
the
sacrifice
of
almes
,
which
is
but
a
sacrifice
of
thankes
giuing
.
And
that
by
this
sacrifice
he
meaneth
not
the
body
of
Christ
,
nor
a
propitiatory
sacrifice
is
manifest
in
his
booke
de
fide
ad
Petrum
diaconum
,
cap.
19.
where
he
sayth
,
that
Christ
offered
him selfe
for
vs
,
that
sacrifice
whereby
God
was
reconciled
,
and
that
the
Church
offered
to
Christ
the
sacrifice
of
breade
and
wine
in
faith
,
and
charitie
,
which
is
a
thankes
geuing
and
memoriall
of
his
death
.
The
body
of
Christ
is
not
offered
to
him selfe
,
but
thankes
giuing
is
offered
to
him
for
the
offering
of
his
body
for
vs
.
His
wordes
are
.
Firmissimè
tene
&
nullatenus
dubites
,
ipsum
vnigenitum
,
&c.
Hold
most
stedfastly
and
nothing
doubt
then
,
that
the
only
begotten
sonne
of
God
,
being
made
flesh
,
offered
him selfe
for
vs
a
sacrifice
&
oblation
for
a
sweete
fauour
vnto
God
to
whom
with
the
father
and
the
holy
Ghost
by
the
Patriarches
,
Prophets
and
Priestes
in
time
of
the
olde
Testament
,
beastes
were
sacrificed
:
and
to
whom
now
,
that
is
in
the
time
of
the
new
Testament
,
togither
with
the
father
and
the
holy
Ghost
,
with
whom
his
diuinitie
is
all
one
,
the
holy
Catholike
Church
,
throughout
all
the
worlde
,
ceaseth
not
to
offer
the
sacrifice
of
breade
and
wine
in
faith
and
charitie
.
For
in
these
carnall
sacrifices
there
was
a
figuring
of
the
flesh
of
Christ
,
which
he
him selfe
being
without
sinne
should
offer
for
our
sinnes
.
But
in
this
sacrifice
there
is
thankes
giuing
&
commemoration
of
the
flesh
of
Christ
which
he
offered
for
vs
and
of
his
bloode
which
the
same
God
shed
for
vs
.
Nowe
for
the
other
poynt
of
inuocation
of
Sainctes
,
M.
Allen
affirmeth
,
that
S.
Augustine
neuer
doubteth
but
intercession
may
be
made
vnto
them
for
the
deade
,
who
so
euer
will
take
paynes
to
reade
the
treatise
de
cura
pro
mortuis
agenda
,
shall
find
nothing
else
but
doubtes
and
questions
of
that
matter
,
as
cap.
5.
Cum
ergo
mater
fidelis
filij
defuncti
corpus
desyderauit
in
Basilicam
martyris
poni
,
si
quidem
credidit
eius
animam
meritis
martyris
adiuuari
,
hoc
quod
ita
credidit
supplicatio
quaedam
fuit
,
&
haec
profuit
si
quid
profuit
.
Therfore
when
the
faithfull
mother
desired
the
body
of
her
faithful
sonne
departed
to
be
layd
in
the
Church
of
the
Martyr
,
if
she
beleued
that
his
soule
might
be
helped
by
the
metites
of
the
martyr
,
this
that
she
so
beleued
was
a
certeyne
supplication
,
and
this
profited
if
any
thing
profited
.
Here
Augustine
doubteth
whether
supplications
to
the
Martyr
profite
any
thing
or
no.
Moreuer
he
can
not
tell
,
how
the
Sainctes
departed
shoulde
know
our
necessities
or
heare
our
prayers
,
cap.
15.
Proindè
fatendum
est
nescire
quidem
mortuos
quid
agatur
,
sed
dum
hic
agitur
,
postea
vero
audire
ab
eis
qui
hinc
ad
eos
moriendo
pergant
.
Wherefore
it
must
be
confessed
,
that
the
deade
truely
knowe
not
what
is
done
here
,
while
it
is
a
doing
,
but
afterwarde
doe
here
it
of
them
,
which
by
death
doe
passe
from
hence
vnto
them
.
Wherefore
if
we
will
haue
any
thing
vnto
them
,
we
must
tary
vntill
some
deade
may
cary
our
passage
,
and
it
must
be
such
a
one
also
,
as
knoweth
our
case
,
or
else
we
are
neuer
the
neere
.
Possun●
&
ab
angelis
qui
rebus
quae
aguntur
hîc
praesto
sunt
audire
aliquid
mortui
.
It
may
be
also
that
the
deade
here
some
what
of
those
Angels
which
are
present
at
such
thinges
as
are
done
here
.
cap.
16.
Quanquam
ista
quaestio
vires
intelligentiae
meae
vincat
,
quemadmodum
opitulantur
martyres
ijs
quos
per
eos
certum
est
opitulari
.
Although
this
question
passeth
the
strength
of
mine
vnderstanding
howe
the
martyrs
helpe
them
whome
it
is
certaine
to
be
helped
of
them
.
These
places
and
the
whole
discourse
of
that
booke
,
doth
proue
,
that
although
Augustine
were
willing
to
meinteine
the
superstition
that
was
not
throughly
confirmed
in
his
time
,
about
burialls
and
inuocation
of
Sainctes
,
yet
he
hath
nothing
of
certainety
out
of
the
worde
of
God
,
either
to
perswade
his
owne
conscience
,
or
to
satisfie
them
that
moued
the
doubtes
vnto
him
.
4
But
leauing
the
thinges
not
principally
intended
,
as
sufficiently
by
vse
of
the
Church
approued
,
let
vs
turne
to
the
practise
of
the
oblation
and
prayers
,
in
the
dirigies
of
the
auncient
:
that
seeing
them
both
praye
and
say
Masse
for
their
dearest
freindes
soules
,
thou
may
be
bolde
to
vse
the
same
for
thine
.
That
doe
I
call
Masse
,
which
they
call
sacrifice
:
Because
S.
Hyerom
vseth
it
in
the
same
sense
,
in
these
wordes
:
Sunt
qui
de
leuioribus
peccatis
cum
quibus
obligati
defuncti
sunt
post
mortem
possunt
absolui
:
Super
11.
cap.
Prouer.
vel
poenis
videlicet
castigati
,
vel
suorum
praecibus
&
eleemosinis
,
missarumque
celebrationibus
,
&c.
There
be
some
,
which
after
their
death
may
haue
absolution
of
their
lighter
offensies
,
in
the
debt
whereof
they
passed
out
of
this
life
:
either
after
iust
punishment
for
the
same
suffered
,
or
else
through
the
prayers
and
almes
of
their
freindes
,
with
the
celebration
of
Masses
.
So
sayth
S.
Hyerom
,
or
else
as
some
thinke
,
the
reuerent
Beda
.
either
of
their
graue
iudgement
weyeth
more
with
me
,
then
any
one
mans
alieue
.
Well
therefore
,
Masse
,
oblation
,
Masse
alwaye
saide
for
the
departed
.
or
sacrifice
,
call
it
as
you
will
,
all
is
one
for
our
purpose
,
and
like
hated
of
heretikes
:
howe
so
euer
it
be
named
,
it
was
practised
with
praiers
for
the
rest
of
the
departed
through
out
the
Christian
worlde
.
S.
Ambrose
exhorteth
other
men
to
doe
it
for
their
freindes
,
he
did
it
for
his
owne
.
Writing
therefore
a
letter
of
comforte
to
one
Faustinus
that
ouer
much
bewailed
the
death
of
his
sister
,
thus
with
comforte
he
geueth
counsell
:
Non
tam
deplorandam
quàm
prosequendam
orationibus
reor
,
Ambros.
epist.
8.
l.
2.
nec
maestificandam
lachrymis
tuis
,
sed
magis
oblationibus
animam
eius
Domino
commendandam
arbitor
.
I
suppose
thy
sisters
case
should
not
so
much
be
lamented
,
as
she
by
thy
prayers
ought
to
be
relieued
:
Thou
must
not
sadden
her
soule
by
teares
,
but
by
oblations
commende
her
to
our
Lorde
.
If
the
new
byshoppes
were
like
S.
Ambros.
their
teaching
wold
not
be
contrary
to
his
.
How
many
byshoppes
now
in
England
of
the
new
gise
,
woulde
follow
this
kinde
of
consolation
by
letters
?
Howe
many
woulde
exhorte
their
freindes
to
got
Masse
saide
,
or
prayers
for
their
louers
reste
?
So
many
as
be
like
good
Ambrose
surely
woulde
so
doe
:
that
is
neuer
a
one
:
make
their
accompt
as
neere
as
they
can
.
But
will
you
see
how
he
practised
vpon
his
owne
prince
the
Emperour
Theodosius
?
Da
requiem
perfecto
seruo
tuo
Theodosio
,
In
oratione
funebr
.
super
Satyr
.
and
mercyfully
looke
vpon
the
sacrifice
of
a
priest
.
See
loe
,
this
good
father
vsed
of
brotherhood
prayers
,
and
because
he
was
a
priest
he
did
sacrifice
,
in
that
respecte
,
and
saide
Masse
for
his
brothers
soules
rest
.
Whome
in
his
funerall
oration
he
setteth
forth
with
many
singular
prayses
and
commendations
,
especially
that
he
was
both
Christianed
and
buried
in
the
vnity
of
the
Romane
Church
,
that
is
to
saye
(
as
him selfe
expoundeth
it
)
of
the
Catholike
faith
.
4
All
this
while
we
haue
weighted
for
dirige
,
and
Masse
,
according
to
your
promise
,
and
now
belike
we
shall
haue
it
out
of
S.
Hieronyme
I
trowe
.
But
who
will
graunt
you
,
that
the
commentary
vpon
the
prouerbes
out
of
which
you
alleage
your
testimony
,
is
Hieronyms
worke
?
The
olde
coppies
in
parchment
,
as
Amerbachius
confesseth
,
declare
that
Beda
was
the
author
of
it
.
Which
you
can
not
vtterly
deny
your selfe
,
but
all
is
one
with
you
.
But
so
it
is
not
with
vs
,
to
bragge
of
S.
Hieronyms
authority
and
then
to
alleage
one
that
is
400
yeares
younger
then
he
.
But
either
of
their
iudgements
weyeth
more
with
you
,
then
any
one
mans
a
liue
,
beware
what
you
saye
,
doe
you
not
esteeme
the
Popes
iudgement
more
than
either
Bede
or
Ieronym
?
but
perhaps
you
will
answere
me
that
the
Pope
is
no
man
.
Nec
Deus
es
nec
homo
quasi
neuter
es
inter
vtrumque
.
Thou
art
neyther
God
nor
man
,
but
a
neuter
betwene
both
,
you
know
who
writ
this
verse
vnto
the
Pope
,
and
how
it
is
allowed
for
catholike
in
the
booke
of
the
Popes
canon
law
.
Well
passing
ouer
Bede
,
we
will
come
to
Ambrose
,
who
in
deede
alloweth
prayer
for
the
deade
,
as
it
was
a
common
errour
in
his
time
,
but
not
the
sacrifice
of
the
Masse
,
in
that
sense
the
Papistes
doe
.
I
haue
shewed
before
,
howe
vnproperly
he
vseth
the
name
of
sacrifice
,
as
in
his
booke
de
virginibus
,
lib.
1.
Virgo
matris
hostia
est
,
cuius
quotidiano
sacrificio
vis
diuina
placatur
.
A
virgine
is
the
oblation
of
her
mother
,
by
whose
dayly
sacrifice
the
wrath
of
God
is
pacified
.
But
speaking
expressely
of
the
celebration
,
he
sheweth
that
Christ
is
not
offered
but
by
him selfe
,
and
that
the
oblation
which
is
here
made
of
him
is
but
in
an
image
and
representation
Officiorum
cap.
48.
Hic
in
imagine
,
ibi
in
veritate
vbi
apud
Patrem
pro
nobis
quasi
aduocatus
interuenit
.
Here
he
is
offered
in
representation
,
there
in
deede
,
where
he
maketh
intercession
for
vs
with
the
father
as
an
aduocate
.
As
for
the
oblations
whiche
he
nameth
in
the
8.
Epistle
to
Faustinus
,
be
nothing
but
prayers
.
For
as
he
doth
but
vary
his
wordes
,
where
he
sayth
weeping
and
mourning
which
are
all
one
,
euen
so
it
is
all
one
where
he
sayth
prayers
and
oblations
.
And
whereas
you
say
there
are
none
of
our
new
Bishops
will
followe
Ambrose
in
such
kind
of
letters
,
they
can
shewe
better
reason
not
to
follow
him
where
he
went
amisse
,
then
your
popish
Prelates
can
shew
not
to
followe
him
where
he
writte
well
.
which
of
your
Prelates
will
follow
him
in
his
commentary
vppon
the
epistle
to
the
Romaynes
?
where
he
so
often
affirmeth
that
a
man
is
iustified
before
God
by
faith
onely
.
Or
in
his
commentary
vppon
the
Apocalyps
,
where
he
interpreteth
the
whore
of
Babylon
to
be
the
citie
of
Rome
,
or
where
he
affirmeth
that
not
Peter
but
the
fayth
&
the
confession
of
Peter
,
is
the
foundation
of
the
Church
:
and
that
the
primary
of
Peter
was
a
primacy
of
faith
not
of
honour
,
of
confession
not
of
authoritie
,
or
higher
order
.
De
incarnat
.
Dom.
cap.
4.
&
5.
or
in
an
hundreth
places
of
his
writinges
beside
.
The
other
places
that
you
allege
out
of
Ambrose
&
Paulinus
,
do
not
so
much
helpe
your
purpose
with
prayer
for
the
deade
,
as
they
are
contrary
to
your
doctrine
concerning
purgatory
.
For
Ambrose
praying
for
Theodosius
,
calleth
him
a
perfect
seruaunt
of
God
,
but
you
hold
that
perfect
men
come
not
at
all
in
purgatory
,
and
therefore
you
haue
qualified
the
matter
by
translating
perfecto
famulo
to
thy
good
seruaunt
.
Gratianus
was
not
baptised
,
and
therefore
by
your
doctrine
he
should
not
come
in
purgatory
,
but
strayt
to
hell
As
for
the
wordes
that
Ambrose
speaketh
of
oblations
for
his
brother
Satyrus
,
you
doe
shamefully
wrest
them
contrary
to
his
meaning
.
For
he
was
so
farre
of
from
beleuing
his
brother
to
be
in
purgatory
,
that
he
prayeth
to
him
as
a
Sainct
in
heauen
,
and
the
oblation
and
sacrifice
that
he
offereth
to
God
,
is
the
soule
of
his
brother
,
and
not
prayers
or
masses
for
his
soule
.
Tibi
nunc
omnipotens
Deus
inno
xiam
commendo
animam
,
Tibi
hostiam
meam
offero
,
cape
propitius
ac
serenus
fraternum
munus
,
sacrificium
sacerdotis
,
haec
mei
iam
liba
praemitto
.
To
thee
now
O
Almighty
God
I
commend
his
innocent
soule
,
to
thee
I
offer
my
sacrifice
,
receiue
mercifully
and
fauorably
this
gifte
of
a
brother
,
and
sacrifice
of
a
Priest
,
this
sacrifice
as
a
part
of
my selfe
,
I
now
send
before
me
.
By
which
wordes
as
it
is
euident
that
he
meaneth
not
the
sacrifice
of
the
masse
,
so
it
is
manifest
howe
licentiously
he
vsed
the
name
of
sacrifice
&
oblation
,
that
we
may
know
when
he
speaketh
of
the
sacrifice
of
the
body
of
Christ
,
he
meaneth
not
so
grosely
as
the
Papistes
take
it
and
vse
it
them selues
.
5
Paulinus
one
of
the
same
time
and
Bishop
of
Nola
,
declareth
him selfe
to
be
of
the
same
faith
,
by
the
like
practise
.
He
prayeth
bitterly
him selfe
for
a
brother
departed
,
and
besecheth
Amandus
,
a
holy
man
of
his
acquaintaunce
,
to
ioyne
with
him
for
the
helpe
of
the
departed
soule
.
By
his
wordes
the
paine
of
Purgatory
is
noted
,
and
the
benefite
of
our
prayers
is
proued
▪
thus
he
sayth
.
Impense
rogamus
,
vt
quasi
frater
vnanimos
fratres
iuuans
,
In
Epist.
1.
ad
Amandum
.
&
hanc
meritis
fidei
tuae
mercedem
accumules
,
vt
pro
eo
infirmitati
nostrae
compatiaris
,
&
orandi
ab
ore
conspires
,
vt
misericors
&
miserator
Deus
,
qui
facit
omnia
in
coelo
&
in
terra
,
&
in
mari
&
abyssis
,
refrigeret
animam
stillicidijs
misericordiae
suae
per
orationes
vestras
,
quia
sicut
ignis
accensus
ab
eo
ardebit
vsque
ad
inferni
nouissima
,
ita
proculdubiò
etiam
ros
indulgentiae
inferna
penetrabit
,
vt
roscido
pietatis
eius
lumine
,
in
tenebris
ardentibus
aestuantes
refrigeremur
.
I
hartely
beseeke
ye
,
that
as
one
brother
helping
an
other
,
you
woulde
increase
the
desertes
of
your
holy
faith
,
by
taking
compassion
with
me
,
&
ioyning
prayers
with
me
for
the
departed
soule
:
that
the
God
of
pity
and
compassion
,
who
worketh
all
thinges
in
heauen
and
earth
,
in
the
sea
and
the
depthe
,
woulde
at
the
contemplation
of
your
prayers
,
refresh
and
coole
his
soule
with
some
droppe
of
his
mercy
.
For
as
the
fire
kindled
by
him
will
burne
to
the
bottom
of
hell
beneth
,
so
doubtlesse
the
dewe
of
his
grace
and
mercie
,
shall
passe
downe
to
the
neither
partes
,
that
by
the
comfortable
louely
light
of
his
piety
,
the
soules
broyling
in
burning
darkenesse
may
be
refreshed
.
And
writing
also
to
Delphinus
,
he
alludeth
to
the
feruent
heate
that
the
rich
man
suffered
in
Hell
when
he
craued
for
Lazarus
helpe
.
And
prayeth
him
to
refresh
the
mans
soule
deceased
,
Epist.
3.
with
some
droppe
of
pity
,
and
his
holy
prayers
.
This
man
was
very
deare
to
Paulinus
in
his
life
time
,
for
whome
he
was
so
carefull
after
his
death
.
he
doubted
not
of
his
saluation
,
though
(
as
he
sayth
)
he
went
out
of
this
worlde
a
debter
,
and
therefore
feared
him
to
be
in
great
paine
.
So
certaine
was
the
doctrine
of
purgatory
in
the
primitiue
Church
,
and
so
profitable
were
the
prayers
counted
,
for
the
deceased
in
Christ
.
5
The
wordes
of
Paulinus
importe
,
that
he
thought
those
whom
he
prayed
for
were
in
hell
,
howe
so
euer
you
dissemble
it
by
translating
inferna
the
nether
partes
,
and
dare
not
rehearse
his
wordes
vnto
Delphinus
:
where
he
iudgeth
them
that
were
prayed
for
to
be
.
where
the
rich
man
was
that
desired
refreshing
of
Lazarus
.
For
purgatory
in
those
dayes
was
but
euen
a
breding
,
&
yet
not
throughly
shaped
out
of
prayers
for
the
deade
,
and
such
other
superstitious
ceremonies
as
were
vsed
about
the
departed
.
6
But
if
you
will
haue
,
an
examplare
,
and
a
full
waraunt
of
your
duety
and
deuotion
,
with
vnderstanding
the
vsage
of
the
auncient
Church
,
in
such
aboundance
of
many
the
like
,
you
shall
(
I
thinke
)
be
fully
satisfied
for
this
parte
by
S.
Augustine
,
Ex
lib.
9.
Confess
ca.
11.13
.
&
vlt.
in
the
goodly
historie
of
his
mothers
death
,
a
blessed
woman
and
worthy
of
such
a
sonne
.
Her
name
was
Monica
,
well
knowen
in
Gods
Church
,
and
numbred
amongest
the
sainctes
.
This
good
matrone
prouided
especially
,
by
her
testament
that
she
might
not
be
forgotten
at
the
altar
of
God
,
when
the
names
of
the
faithfull
departed
were
in
the
sacrifice
remembred
.
For
that
was
common
in
all
Churchies
,
as
partly
is
,
and
yet
shall
be
better
declared
anone
,
The
which
her
worthy
will
,
her
sonne
Augustine
so
alloweth
,
that
he
setteth
it
forth
in
the
ninth
of
his
confessions
to
her
eternall
memorie
,
in
these
wordes
.
My
mother
(
sayth
he
)
when
the
daye
of
her
passing
hense
was
now
at
hande
,
much
regarded
not
how
her
body
might
curiously
be
couered
,
or
with
costly
spice
is
powdered
:
neither
did
she
counte
vpon
any
gorgious
tumbe
or
sepulcre
:
these
thinges
she
charged
vs
not
with
all
.
But
her
whole
&
only
desire
was
,
that
a
memory
might
be
kept
for
her
,
at
thy
holy
altar
good
Lorde
.
Note
the
whole
History
,
and
feare
not
to
follow
it
.
at
which
she
missed
no
day
to
serue
thee
:
where
she
knew
the
holy
hoste
was
bestowed
,
by
which
the
bonde
obligatory
that
was
against
vs
,
was
cancelled
.
Marke
good
reader
as
we
go
by
the
waye
,
what
that
is
which
in
the
blessed
sacrifice
of
the
aultar
is
offered
,
how
cleare
a
confession
this
man
and
his
mother
doe
make
of
their
faith
and
the
Churchies
belefe
,
concerning
the
blessed
hoste
of
our
daily
oblation
:
beholde
that
women
in
those
dayes
knew
by
the
grounde
of
their
constante
faith
,
that
which
our
superintendents
in
their
incredulity
now
a
dayes
can
not
confesse
.
Consider
how
carefull
all
vertuous
people
were
in
the
primitiue
Church
,
both
learned
and
simple
,
as
to
be
present
at
the
altar
in
their
life
time
,
so
after
their
death
to
be
remembred
at
the
same
.
Whose
worthy
indeuours
as
often
as
I
consider
(
and
often
truely
I
doe
consider
them
)
I
can
not
but
lament
our
contrary
affection
,
which
can
neither
abide
the
sacrifice
,
the
hoste
,
nor
the
altar
in
our
dayes
,
and
therefore
can
looke
for
no
benefite
thereby
after
the
daye
of
our
death
once
come
vpon
vs
,
as
our
fore
fathers
both
looked
for
,
and
out
of
doubt
had
.
But
leauing
the
peculiar
consideration
of
such
thinges
to
the
good
and
well
disposed
,
let
vs
go
forwarde
in
the
fathers
pathes
,
and
see
whether
this
so
well
learned
a
clerke
counted
this
zele
of
his
olde
mother
,
blinde
deuotion
,
as
we
brutes
thinke
of
our
fathers
holynesse
now
a
dayes
.
The
cursed
Cham
hath
many
children
in
our
dayes
.
For
which
matter
we
shall
finde
,
that
first
euen
as
she
desired
,
the
sacrifice
of
the
Masse
was
offered
for
her
,
not
onely
for
the
accomplishment
of
her
godly
request
,
but
because
the
Church
of
God
did
that
office
for
all
that
was
departed
in
Christ
,
as
we
reade
in
sundry
placies
of
this
mans
workes
,
and
as
in
the
same
booke
of
confessions
he
thus
declareth
and
testifieth
:
(
I
leaue
the
Latine
,
because
the
treatise
growes
to
greater
length
then
I
was
aware
of
,
at
the
beginning
,
if
I
corrupte
the
meaning
or
intent
of
the
writer
,
let
my
aduersaries
take
it
for
an
aduauntage
)
thus
he
sayth
therfore
.
Neither
did
I
weepe
in
the
time
of
the
prayers
,
when
the
sacrifice
of
our
price
was
offered
for
her
:
Cap.
13.
lib.
9.
&
vltimo
.
not
yet
afterwarde
when
we
were
at
our
prayers
likewise
,
the
corps
standing
at
the
graue
side
,
&c.
Whereby
euery
reasonable
man
must
needs
acknowledge
that
both
prayers
and
sacrifice
was
made
for
her
,
as
her
meaning
and
godly
request
was
before
her
passage
.
she
being
thus
therefore
brought
home
with
supplication
and
sacrifice
solemnely
,
was
not
yet
forgotten
of
her
happy
childe
.
But
afterwarde
he
thus
very
deuoutly
maketh
intercession
for
her
quiet
rest
:
M
Grindall
looke
in
your
grammer
what
figure
S.
Augustin
vsed
he●●
.
Now
I
call
vpon
thee
,
gratious
Lorde
,
for
my
deare
mothers
offensies
,
geue
eare
vnto
me
for
his
sake
that
was
the
salue
for
our
sinnes
,
and
was
hanged
vpon
the
crosse
:
who
sitteth
on
the
right
hand
of
God
,
and
maketh
intercession
for
vs
,
I
know
she
wrought
mercyfully
,
and
forgaue
those
that
did
offend
her
:
and
nowe
good
God
pardon
her
of
her
offensies
,
which
she
by
any
meanes
after
her
baptisme
committed
,
forgeue
her
mercyfull
God
,
forgeue
her
,
I
humbly
for
Christes
sake
pray
thee
,
and
entre
not
into
iudgement
with
her
,
but
let
thy
mercy
passe
thy
iustice
,
because
thy
wordes
are
true
,
and
hast
promised
mercy
to
the
mercyfull
.
And
in
the
same
chapter
a
litle
afterwarde
,
he
thus
both
prayeth
him selfe
for
her
,
and
earnestly
inuiteth
other
men
to
do
the
same
,
in
these
wordes
:
Inspire
my
lorde
God
,
inspire
thy
seruauntes
my
brethern
,
thy
children
and
my
masters
,
whome
with
will
,
worde
,
and
penne
I
serue
,
that
as
many
as
shall
reade
these
,
maye
remembre
at
thine
altar
thy
hande
mayden
Monica
.
And
her
laite
husband
Patricius
,
through
whose
bodies
,
thou
brought
me
into
this
life
and
worlde
.
Thus
was
that
holy
matrone
by
her
good
child
made
partaker
after
her
death
,
of
the
thing
which
she
most
desired
in
her
life
.
And
him selfe
afterwarde
in
his
owne
see
of
Hippo
in
Aphrike
,
had
sacrifice
saide
for
him
at
his
departure
,
though
the
daye
of
his
death
fell
at
the
pityfull
hauocke
,
which
the
Vandalles
kept
being
Arians
in
those
parties
,
commaunding
the
christian
Catholikes
to
be
buried
with
out
seruice
as
I
saide
before
.
This
blessed
Bishop
departing
out
of
this
life
in
the
besiege
of
his
owne
Citie
,
had
notwithstanding
,
oblation
for
his
reste
,
as
Possidonius
writing
his
life
,
and
present
at
his
passage
,
doth
testifie
.
Augustinus
,
Possidonius
in
vita
August
.
membris
omnibus
sui
corporis
incolumis
,
integro
aspectu
atque
auditu
,
nobis
astantibus
&
videntibus
,
ac
cum
eo
pariter
orantibus
,
obdormiuit
in
pace
cum
patribus
suis
,
enutritus
in
bona
senecture
:
&
nobis
coram
positis
,
pro
eius
commendanda
corporis
depositione
sacrificium
deo
oblatum
est
,
&
sepultus
est
.
Augustine
(
sayth
he
)
being
sounde
in
his
limmes
,
neither
his
sight
nor
hearing
fayling
him
,
I
being
then
present
and
in
his
sight
,
&
praying
together
with
him
,
departed
this
worlde
in
peace
vnto
his
elders
,
being
continued
till
a
fare
age
.
And
so
,
we
being
present
,
the
sacrifice
for
the
commendacion
of
his
rest
was
offered
vnto
God
first
,
and
straight
vpon
that
was
he
buried
.
Thus
loe
all
these
fat●e●s
taught
:
thus
they
practised
,
thus
they
liued
,
and
thus
they
dyed
:
none
was
saued
then
but
in
this
faith
,
let
no
man
looke
to
be
saued
in
any
other
nowe
.
6
I
haue
sufficiently
already
declared
what
Augustine
meaneth
by
the
sacrifice
of
the
altar
,
the
sacrifice
of
our
price
,
the
sacrifice
of
breade
,
and
wine
,
and
what
so
euer
name
he
geueth
it
beside
.
He
meaneth
nothing
else
,
but
the
sacrifice
of
thankes
geuing
for
the
onely
propitiatory
sacrifice
of
Christ
,
wherof
the
celebration
of
the
sacrament
is
an
effectuall
memoriall
,
and
liuely
remembraunce
.
In
Celebration
of
which
sacrament
although
the
superstitious
error
of
that
time
allowed
prayers
for
the
deade
generally
,
or
speciall
remembraunce
of
any
in
the
prayers
,
yet
is
it
not
the
belefe
of
S.
Augustine
,
nor
of
any
other
in
that
time
,
that
the
sacrament
was
the
naturall
body
and
bloude
of
Christ
,
nor
that
the
naturall
body
of
Christ
was
there
sacrificed
,
as
a
propitiation
of
the
sinnes
,
either
of
the
liuing
or
the
deade
.
Seeing
therefore
that
he
hath
so
plainely
expounded
,
what
he
meaneth
by
the
name
of
sacrifice
,
as
I
haue
shewed
in
the
beginning
of
this
chapter
:
it
is
to
much
folly
,
vpon
these
vnproper
,
but
yet
in
that
time
vsuall
termes
,
to
goe
about
to
builde
such
blasphemous
doctrine
,
as
afterwarde
g●ue
to
be
mainteined
(
perhaps
by
occasion
of
such
vnproper
speach
as
then
was
vsed
)
of
the
sacrifice
of
the
Masse
,
and
propitiation
both
of
the
quicke
and
the
deade
.
But
that
I
may
consider
these
places
particularly
,
whereof
you
make
so
great
accompt
:
First
where
you
will
vs
to
take
our
aduantage
of
your
translation
,
I
say
you
haue
falsyfied
Augustines
wordes
and
meaning
in
the
latter
ende
of
the
first
sentence
,
to
make
fooles
beleue
that
the
priuate
Masse
was
sayd
in
Augustines
dayes
,
as
it
is
among
you
.
First
you
call
memoriam
sui
fieri
ad
altare
which
is
that
remembraunce
of
her
shoulde
be
made
at
the
altar
:
that
a
memory
might
be
kepte
for
her
,
as
though
she
woulde
haue
her
sonne
to
be
a
chauntry
priest
to
sing
for
her
,
&c.
Item
you
translate
vnde
sciret
dispensari
victimam
sanctam
,
where
she
knew
the
holy
hoste
was
bestowed
,
as
though
she
had
ment
nothing
,
but
that
the
hoste
was
layed
vpon
the
altar
where
as
you
should
haue
sayed
,
from
whence
she
knoweth
the
holy
sacrifice
was
dispensed
or
ministred
,
by
which
wordes
it
is
manifest
that
the
communion
was
daily
receiued
not
of
the
priest
alone
,
but
of
all
them
that
were
present
.
You
are
as
bolde
as
one
of
your
wisedome
may
be
with
such
a
man
,
to
will
M.
Grindall
to
looke
in
his
grammer
for
Augustins
figures
,
but
if
I
may
be
so
bolde
with
so
profound
a
clearke
as
you
are
,
I
woulde
desire
you
to
looke
in
the
etymologies
of
your
grammer
,
whether
sui
,
be
,
for
her
,
and
vnde
where
.
And
if
you
can
not
proue
these
significations
,
by
that
parte
of
grammer
which
is
called
Etymologie
,
that
you
would
defende
them
by
that
part
of
cunning
where
in
you
are
better
learned
,
called
Pseudologia
:
but
to
the
matter
of
this
testimony
,
we
haue
in
this
first
remembraunce
of
her
,
in
the
nexte
we
haue
the
sacrifice
of
our
price
offered
for
her
.
In
deede
this
soundeth
more
like
the
matter
you
would
haue
:
if
S.
Augustine
had
not
before
in
plaine
wordes
expounded
his
meaning
,
which
is
nothing
else
,
but
that
the
communion
was
celebrated
,
in
ministration
of
which
there
was
speciall
remembraunce
of
her
in
the
prayers
,
as
there
was
of
all
deade
in
the
sayth
a
generall
memory
.
And
if
you
aske
me
what
figure
S.
Augustine
vsed
,
though
I
coulde
referre
it
to
diuerse
figures
,
yet
it
may
best
be
excused
by
Acyrologia
,
which
is
an
vnproper
kind
of
speaking
,
to
call
that
the
sacrifice
of
our
price
,
which
was
but
a
thankes
giuing
for
the
sacrifice
of
our
price
,
which
Christ
onely
offered
once
for
all
vpon
the
aultar
of
the
crosse
.
As
Augustine
him selfe
when
he
speaketh
properly
will
confesse
.
The
other
two
places
proue
nothing
but
prayer
for
the
deade
vsed
by
Augustine
.
But
that
you
may
see
all
this
was
but
superstition
or
will
worship
in
him
:
he
him selfe
in
a
maner
confesseth
as
much
in
the
same
place
,
where
he
prayeth
most
earnestly
lib.
Con.
9.
cap.
13.
Et
credo
quod
iam
feceris
quod
rogo
,
sed
voluntaria
oris
mei
approba
Domine
.
And
I
beleeue
that
thou
hast
done
already
that
which
I
pray
for
,
but
Lord
approue
this
voluntary
offering
of
my
mouth
.
His
meaning
is
to
allude
to
the
free
will
offerings
of
the
lawe
,
but
in
deede
he
declareth
that
he
prayed
not
according
to
the
rule
appoynted
by
God
,
but
according
to
the
corrupt
motion
of
his
owne
minde
.
As
for
the
place
of
Possidonius
proueth
plainly
,
that
it
was
the
sacrifice
of
thankes
giuing
that
was
offered
for
the
commendation
of
the
godly
and
quiet
deposition
or
putting
of
,
of
his
body
,
which
he
before
describeth
.
In
steed
of
which
M.
Allen
translateth
,
for
commendation
of
his
rest
as
though
he
had
bene
out
of
rest
,
&
sayth
,
that
not
withstanding
his
holy
life
and
godly
departure
,
yet
euen
that
day
the
citie
was
taken
,
had
oblation
for
his
rest
,
But
if
the
men
of
those
dayes
had
bene
of
M.
Allens
opinion
concerning
purgatory
,
they
would
not
both
haue
compted
Augustine
for
a
perfect
man
,
and
yet
after
his
death
to
doubt
of
his
rest
.
Finally
,
where
he
boasteth
,
that
none
were
saued
in
those
dayes
,
but
in
this
fayth
,
he
followeth
his
owne
vayne
of
lying
,
and
not
any
proofe
of
auncient
writing
.
For
although
they
were
in
that
tyme
infected
with
some
errours
,
and
that
not
so
great
as
he
chargeth
them
withall
:
yet
was
the
fayth
of
their
saluation
in
the
onely
foundation
Iesus
Christ
,
and
not
in
merittes
or
Masses
,
pardons
or
pilgrimage
,
but
in
the
onely
mercy
of
God
.
Tota
spes
mea
(
sayth
Augustine
)
non
nisi
magna
valdè
misericordia
tua
.
Da
quod
iubes
&
iube
quod
vis
lib.
con
.
10.
cap.
29.
Al
my
hope
is
nothing
else
but
thy
exceeding
great
mercy
.
Giue
that
thou
commaundest
,
&
commaund
what
thou
wilt
.
That
we
and
all
nations
,
receyued
this
vsage
of
praying
and
sacrifycing
for
the
departed
,
at
our
first
conuersion
to
Christes
faith
.
And
that
this
article
was
not
on●ly
con●irmed
by
miracle
amongest
the
rest
,
but
seuerally
by
signes
and
wounders
approued
by
it selfe
.
And
that
the
Church
is
growne
to
such
beauty
by
the
fructes
of
this
faith
.
CAP.
X.
1
MAny
moe
examples
of
these
matters
might
be
brought
out
of
S.
Gregory
,
diuers
out
of
Damascene
,
enowe
out
of
what
writer
so
euer
you
like
best
:
such
choise
we
haue
in
so
good
a
cause
,
whereof
euery
mans
workes
are
full
.
But
I
will
passe
ouer
the
rest
,
that
I
may
onely
reporte
one
history
out
of
our
owne
Church
,
in
the
pure
spring
whereof
,
the
Apostolike
faith
aboundantly
ishued
downe
from
the
principall
pastors
of
Gods
Church
,
with
great
spreade
of
religion
,
which
sith
that
time
hath
bewtified
our
country
in
all
Gods
giftes
with
the
best
.
And
amongest
many
euident
testimonies
of
this
trueth
,
with
the
practise
therof
,
both
to
be
founde
in
Gildas
and
in
holy
Beda
,
there
is
a
straunge
and
a
very
rare
example
,
not
onely
for
the
plaine
declaration
of
the
vsage
of
our
Church
in
the
first
foundation
of
our
faith
,
but
for
an
open
shew
by
miracle
in
this
liefe
,
how
God
releaseth
of
his
mercye
,
by
the
holy
oblation
at
the
altar
,
the
paines
of
the
departed
in
the
worlde
to
come
.
It
shall
be
comfortable
to
the
Catholikes
,
to
consider
this
parte
of
our
belefe
to
be
confirmed
by
the
miraculous
working
of
God
,
as
all
other
lightly
be
,
in
placies
where
the
faith
is
first
taught
.
And
that
our
whole
faith
which
our
nation
receiued
of
S.
Augustine
the
monke
,
was
so
confirmed
by
the
power
of
God
,
not
onely
our
owne
histories
do
declare
,
but
S.
Gregory
him selfe
affirmeth
it
,
writing
his
letters
to
Augustine
in
this
sense
:
Beda
lib.
1.
cap.
31.
that
he
should
not
arrogate
any
such
wounderous
workes
to
his
owne
power
or
vertue
:
which
then
God
wrought
by
him
,
not
for
his
owne
holinesse
,
but
for
the
planting
of
Christes
faith
in
the
nation
where
those
signes
were
shewde
.
Beda
therefore
,
Lib.
4.
hist.
cap.
21.
writeth
this
notable
history
of
a
miracle
done
not
many
yeares
after
our
people
was
conuerted
,
in
the
beginning
of
his
owne
dayes
:
that
in
a
foughten
field
betwixt
Egfride
and
Edeldred
,
two
princies
of
our
lande
,
it
fortuned
that
a
younge
gentleman
of
Egfrides
armie
,
shoulde
be
so
greuously
wounded
,
that
falling
downe
both
him selfe
with
out
sense
,
and
in
all
mens
sightes
starke
deade
,
he
was
letten
lye
of
the
enemies
,
and
his
body
sought
with
care
to
be
buried
of
his
freindes
.
A
brother
of
his
,
a
good
priest
and
Abbate
,
with
diligent
making
search
for
his
body
,
amongest
many
happed
on
one
that
was
exceeding
like
him
(
as
a
man
many
easly
be
deceiued
in
the
alteration
that
streight
falleth
vpon
the
soules
departure
to
the
whole
forme
and
fashion
of
the
body
)
and
bestowed
of
his
loue
,
the
duety
of
obsequies
,
with
solemne
memorialls
for
the
rest
of
him
,
whome
he
tooke
to
be
his
brother
deceased
,
burying
him
in
his
owne
monasterie
,
and
causing
Masse
to
be
done
daily
for
his
pardon
,
and
soules
release
.
But
so
it
fortuned
,
that
his
brother
Huma
(
for
so
was
he
called
)
being
not
all
out
deade
,
with
in
foure
and
twenty
houres
came
reasonably
to
him selfe
againe
:
an●
gathering
with
all
some
strength
,
rose
vp
,
washte
him selfe
,
a●●
made
meanes
to
come
to
some
freinde
or
acquaintaunce
,
whe●●
he
might
sallue
his
sores
,
and
close
his
woundes
againe
:
But
by
lacke
of
strength
to
make
shifte
,
and
by
misfortune
,
he
fell
into
his
enemies
handes
:
and
therby
the
Capitane
examined
of
his
estate
,
he
denied
him selfe
to
be
of
name
or
degree
in
his
country
.
Yet
by
the
likelyhoods
that
they
gathered
of
his
comely
demeanure
,
and
gentleman
like
talke
,
which
he
coulde
hardly
dissemble
,
they
mistrust
(
as
it
was
in
deede
)
that
he
was
a
man
of
armes
,
and
more
then
a
common
souldiar
.
Therefore
in
hope
of
good
gaine
by
his
raunson
,
they
thought
good
after
he
was
full
recouered
,
for
feare
of
his
escape
to
laye
yrons
vpon
him
,
and
so
to
make
sure
worke
.
But
so
God
wrought
,
that
no
fetters
coulde
holde
him
:
for
euery
day
once
at
a
certaine
houre
,
the
bandes
brake
loose
with
out
force
,
and
the
man
made
free
.
The
gentleman
maruailed
at
the
case
him selfe
,
but
his
kepers
and
the
capitaine
were
much
more
astonied
thereat
,
and
straitely
examined
him
by
what
cunning
or
crafte
he
coulde
with
such
ease
set
him selfe
at
libertie
:
and
bare
him
in
hande
,
that
he
vsed
characters
or
letters
of
some
sorcery
and
wichcrafte
,
with
the
practise
of
vnlawfull
artes
.
But
he
aunswered
in
sadnesse
,
that
he
was
altogether
vnskillfull
in
such
thinges
.
Mary
(
que
he
)
I
haue
a
brother
in
my
country
that
is
a
priest
,
and
I
knowe
certainely
that
he
sayth
often
Masse
for
my
soule
,
supposing
me
to
be
departed
and
slaine
in
bataile
.
And
if
I
were
in
an
other
life
,
I
perceiue
my
soule
by
his
intercession
shoulde
be
so
loosed
out
of
paines
,
as
my
body
is
now
from
bondes
:
The
capitaine
perceiuing
so
much
,
and
belike
in
some
awe
of
religion
,
seeing
the
worke
of
God
to
be
so
straunge
,
soulde
him
to
a
Londoner
:
with
whome
the
same
thinges
happened
in
his
bondes
loosing
euery
daye
.
By
which
occasion
he
was
licensed
to
go
home
to
his
freindes
,
and
procure
his
ranson
,
for
charging
him
with
diuers
sortes
of
surest
bandes
,
none
coulde
salfely
holde
him
.
And
so
vpon
promesse
of
his
returne
or
payment
of
his
appointed
price
,
he
went
his
wayes
,
and
afterwarde
truely
discharged
his
credit
.
Which
done
by
freindship
that
he
founde
in
the
same
country
,
afterward
returned
to
his
owne
parties
,
&
to
his
brothers
house
:
to
whome
when
he
had
vttered
all
the
history
of
his
straunge
fortune
,
both
of
his
misery
and
miraculous
relieuing
,
he
enquired
diligently
the
whole
circumstance
,
with
the
houre
and
time
of
his
daily
loosing
:
and
by
conferring
together
,
they
founde
that
his
bondes
brake
loose
especially
,
at
the
very
iuste
time
of
his
celebration
for
his
soule
.
At
which
times
he
confessed
,
that
he
was
otherwise
in
his
great
aduersities
often
released
also
,
Thus
hath
that
holy
writer
almost
worde
for
worde
,
and
at
the
ende
he
addeth
this
:
Multi
haec
a
praefato
viro
audientes
,
accensi
sunt
in
fide
ac
deuotione
pietatis
,
ad
orandum
,
vel
eleemosinas
faciendas
,
vel
ad
offerendas
Domino
victimas
sacrae
oblationis
,
pro
ereptione
suorum
qui
de
saeculo
migrauerant
.
Intellexerunt
enim
quod
Sacrificium
salutare
,
ad
redemptionem
valeret
,
&
animae
&
corporis
sempiternam
.
Hanc
mihi
historiam
,
etiam
hi
qui
ab
ipso
viro
in
quo
facta
est
audiere
,
narrarunt
.
Vnde
eam
,
qui
aliquando
comperi
,
indubitanter
historiae
nostrae
Ecclesiasticae
inserendam
credidi
.
Many
hearing
thus
much
of
the
party
him selfe
,
were
wounderfully
inflamed
with
faith
and
zele
,
to
pray
,
to
geue
almes
,
and
to
offer
sacrifice
of
the
holy
oblation
,
for
the
deliuery
of
their
well-beloued
freindes
departed
out
of
this
life
.
For
they
vnderstoode
that
the
healthfull
sacrifice
,
was
auaileable
for
the
redemption
of
both
body
and
soule
euerlastingly
.
And
this
storie
,
did
they
that
hearde
it
of
the
parties
owne
mouth
,
reporte
vnto
me
.
Where
vpon
hauing
so
good
proofe
,
I
dare
be
bolde
to
write
it
in
my
ecclesiasticall
history
.
And
thus
much
sayth
Beda
aboute
eighte
hundred
yeares
agoe
,
when
our
nation
being
but
younge
in
Christianity
,
was
fedde
in
the
true
belefe
,
by
sundry
wounderous
workes
of
God
.
CAP.
X.
1
THe
examples
out
of
Gregory
or
Damascene
,
you
may
spare
for
your
friendes
,
there
is
none
of
vs
,
that
maketh
great
accompt
of
them
,
and
yet
neither
Gregory
nor
Damascene
,
were
so
grosse
in
their
errour
of
prayer
for
the
deade
and
purgatory
,
as
you
:
but
where
you
bragge
of
such
choyse
,
that
you
can
bring
enowe
out
of
what
writer
so
euer
we
like
best
:
you
shoulde
passing
well
prouide
for
the
credit
of
your
cause
,
and
the
discredit
of
ours
,
if
out
of
so
great
store
,
you
would
helpe
vs
with
some
thing
out
of
Iustinus
Martyr
,
Irenaeus
,
Clemens
Alexandrinus
,
or
any
Authenticall
writer
,
which
liued
within
one
hundreth
yeares
after
the
Apostles
age
.
But
when
you
beginne
with
Chrysostoms
buriall
,
and
yet
can
not
proue
that
which
you
pretende
,
all
men
maye
well
thinke
,
and
they
which
haue
redde
the
olde
writers
know
,
you
can
not
reach
so
high
for
all
your
proude
promises
.
But
you
will
do
that
,
which
shall
be
as
good
,
you
will
shew
that
we
and
all
nations
receiued
these
vsages
of
praying
and
sacrificing
for
the
departed
,
at
our
first
conuersion
to
the
fayth
.
you
shall
doe
a
great
peece
of
worke
,
and
such
as
no
Papist
yet
,
was
euer
able
to
doe
.
You
shall
be
a
Cardinal
if
you
can
doe
it
,
yea
you
shall
conuert
all
the
Protestantes
to
the
Catholike
Church
of
Rome
.
Goe
too
man
,
beginne
.
Take
the
history
of
the
Acts
of
the
Apostles
into
your
handes
,
in
which
mention
is
made
of
the
conuersion
of
many
nations
to
Christes
faith
,
shew
that
the
vsage
of
praying
&
sacrifycing
for
the
dead
,
was
receiued
of
them
or
any
of
them
.
Come
of
quickely
,
or
all
the
worlde
will
saye
you
are
but
a
prating
merchant
.
But
you
will
beginne
with
the
conuersion
of
our
nation
.
Goe
to
take
Gildas
into
your
hande
,
which
testifieth
that
the
Gospell
was
preached
in
this
lande
in
the
reigne
of
Tyberius
the
Emperour
:
proue
vnto
vs
that
Paule
or
Simon
or
Thaddeus
or
Ioseph
or
who
so
euer
first
preached
the
Gospell
in
this
Ilande
,
tought
prayers
or
sacrifices
for
the
deade
,
Proue
it
I
saye
,
and
the
daye
is
yours
for
euer
,
if
you
proue
it
not
,
as
neither
you
nor
the
deuill
for
you
is
able
to
doe
it
:
the
worlde
may
see
,
your
swelling
bragges
to
be
nothing
but
blowen
bladders
or
bubles
,
in
which
there
is
nothing
but
ayre
,
as
your
wordes
are
nothing
but
winde
,
yet
are
you
not
ashamed
,
to
name
Gildas
,
who
,
as
about
the
first
conuersion
of
the
Britaynes
to
the
faith
he
hath
no
worde
of
any
such
matters
,
so
where
he
complayneth
of
there
ruyne
and
decaye
,
he
accuseth
the
priests
of
his
time
for
sieldome
sacrificing
,
but
of
sacrificing
for
the
deade
he
speaketh
not
,
although
the
error
of
praying
for
the
deade
were
receiued
in
other
places
and
whether
this
countrye
were
free
from
it
I
am
not
able
to
saye
,
nor
you
to
proue
,
that
it
was
infected
with
it
.
And
therefore
hauing
nothing
to
shew
for
six
hundreth
yeare●
almost
,
in
which
this
lande
was
neuer
voyde
of
Christians
,
you
come
in
at
last
with
the
peruersion
of
the
Saxons
,
by
Augustine
that
prowde
cruell
and
vnlearned
monke
,
of
whose
pryde
and
cruelty
our
stories
doe
testifie
at
large
:
his
ignorance
and
vnskilfulnesse
is
bewrayed
by
him selfe
,
in
his
writinges
to
Pope
Gregory
.
I
force
litle
what
miracles
he
wrought
to
confirme
his
errors
,
neither
doe
I
waye
worth
a
flye
that
longe
tale
you
tell
,
out
of
Beda
,
of
him
that
had
his
cheines
fallen
o●
in
Masse
time
.
That
credulous
and
superstitious
age
,
had
many
such
fayned
miracles
.
500
such
tales
are
toulde
in
vitas
patrum
,
serm.
discipuli
,
legenda
aurea
,
the
festiuall
&c.
But
make
you
no
more
accompt
of
Beda
his
graue
authority
then
of
those
fayned
fables
?
suerly
I
make
this
accompt
of
Beda
,
that
if
he
had
reported
the
matter
of
his
owne
knowledge
,
I
woulde
haue
credited
the
facte
done
,
and
yet
tending
to
the
maintenaunce
of
false
doctrine
I
would
neuer
the
sooner
haue
bene
moued
from
the
trueth
of
Gods
worde
.
But
when
he
reported
it
onely
of
heare
saye
,
and
that
not
of
the
parties
them selues
that
might
haue
bene
witnesses
,
but
of
them
that
hearde
this
one
man
tell
it
by
him selfe
,
it
caryeth
small
credit
with
it
.
I
beleue
that
such
a
tale
was
tolde
to
Beda
,
but
what
if
they
added
some
what
to
it
that
tolde
him
,
and
what
if
he
that
tolde
them
lyed
?
if
Beda
had
not
bene
ouer
light
of
credit
him selfe
,
he
shoulde
not
haue
put
it
in
writing
,
before
he
had
perfect
intelligence
,
not
only
of
the
party
him selfe
,
but
also
of
that
Londiner
and
gentleman
,
and
those
that
kept
him
in
prison
.
But
how
so
euer
the
matter
weare
true
or
false
,
it
is
no
proofe
nor
preiudice
against
the
trueth
of
God
vttered
in
the
holy
scriptures
.
Let
Augustine
speake
for
vs
in
his
booke
ae
vnitate
ecclesiae
,
against
the
Donatistes
,
which
boasted
of
miracles
,
as
the
Papistes
doe
,
but
Augustine
will
not
allow
them
for
sufficient
proues
with
out
the
authoritie
of
the
scriptures
,
non
dicat
verum
est
quia
ego
hoc
dico
,
aut
quia
hoc
dixit
ille
collega
meus
,
aut
illi
collegae
mei
,
aut
illi
episcopi
vel
clerici
,
vel
laici
nostri
,
aut
ideo
verum
est
quia
illa
&
illa
▪
mirabilia
fecit
Donatus
vel
Potius
vel
quilibet
alius
,
aut
quia
homines
ad
memorias
mortuorum
nostrorum
orant
&
exaudiuntur
,
aut
quia
illa
&
illa
ibi
contingunt
,
aut
quia
ille
frater
noster
,
aut
illa
soror
nostra
tale
visum
,
vigilans
vidit
,
vel
tale
visum
dormiens
somniauit
&c.
Sed
vtrum
ipsi
ecclesiam
teneant
,
non
nisi
diuinarum
scripturarum
canonicis
libris
oftendant
&c
,
Let
him
not
saye
it
is
therefore
true
,
because
I
say
it
,
or
such
a
one
my
companion
sayed
it
,
or
those
my
companions
,
or
those
our
byshoppes
,
or
clerkes
,
or
laye
men
,
or
it
is
therefore
true
because
Donatus
or
Pontius
or
any
other
did
these
or
those
miracles
,
or
because
men
praye
at
our
dead
mens
memories
and
are
harde
,
or
because
these
or
these
thinges
doe
happen
there
,
or
because
this
our
brother
or
that
our
sister
sawe
such
a
vision
waking
or
dreamed
such
a
vision
sleeping
,
&c.
but
whether
they
holde
the
Church
or
no
,
let
them
shewe
none
otherwise
but
by
the
canonicall
bookes
of
the
holy
Scriptures
.
This
place
M.
Allen
if
it
might
take
place
with
you
,
might
serue
to
cut
of
all
controuersies
,
not
onely
of
purgatory
,
but
of
the
Church
it selfe
and
what
so
euer
is
in
question
betwene
vs
.
But
you
are
wise
enough
,
you
will
neuer
venture
your
cause
vppon
that
triall
.
2
We
must
here
stay
a
litle
,
and
ponder
in
our
mindes
,
how
our
forefathers
and
people
of
our
owne
lande
were
taught
in
this
article
,
That
faith
is
the
true
faith
into
which
our
nation
was
first
conuerted
from
infidelity
.
when
they
were
first
deliuered
out
of
Sathans
bondage
,
and
conuerted
to
the
fellowship
of
Christes
Church
and
let
vs
nothing
doubt
,
but
that
which
our
owne
Apostles
both
by
worde
and
worke
,
by
miracle
and
by
martyrdome
first
proued
vnto
vs
,
is
the
very
true
and
unfallible
faith
of
our
Christianitie
.
For
if
that
were
not
true
which
at
our
first
conuersion
was
preached
vnto
vs
,
then
we
receiued
not
the
faith
,
but
falsehoode
at
their
handes
:
then
the
histories
doe
make
a
lowde
lye
,
in
testifying
we
were
turned
to
the
Christian
faith
both
at
that
time
and
by
such
men
,
then
it
were
no
conuersion
from
heathen
Idolatrie
to
the
worship
of
Christ
,
but
it
were
a
chaunge
from
one
superstition
to
an
other
:
and
this
latter
so
much
worse
then
the
other
,
because
vnder
the
name
of
Christ
there
were
practise
perpetuall
of
execrable
sacrilege
,
in
instituting
of
a
sacrifice
to
the
defasing
of
our
redemption
,
in
adoring
bare
breade
as
the
hoste
of
our
saluation
,
in
offering
it
vp
to
God
for
the
sinnes
both
of
the
quicke
and
deade
,
in
practise
of
vnprofitable
prayers
for
the
soules
deceased
,
with
the
like
false
worship
of
God
in
all
pointes
.
Then
their
preaching
was
highly
to
Gods
dishonour
,
pernicious
to
the
people
,
and
damnable
to
them selues
.
Then
haue
all
that
euer
ranne
the
rase
of
that
faith
and
doctrine
,
till
this
daye
,
which
they
taught
,
perished
with
them
:
then
are
they
founde
false
witnesses
,
whome
we
haue
accompted
as
our
vndoubted
,
true
and
lawfull
pastors
:
then
God
hath
purposely
deceiued
vs
with
fayned
miracles
full
many
,
with
numbers
of
vaine
visions
,
then
all
our
labour
is
lost
till
this
day
.
The
holynesse
of
so
many
good
princies
and
priestes
is
praised
in
vaine
,
the
bloude
of
Martyrs
shed
in
vaine
,
the
exercise
of
all
sacraments
in
vaine
:
and
because
all
deuotion
consisted
in
our
fathers
dayes
in
the
earnest
zele
of
so
false
a
religion
,
as
they
thinke
this
to
be
,
then
the
more
deuotion
the
farther
from
Christ
,
the
lesse
religion
,
more
neere
to
saluation
:
then
happy
was
he
that
was
the
worst
,
and
cursed
was
he
that
was
counted
the
best
:
then
is
our
case
most
carefull
,
then
are
we
worse
then
all
other
nations
,
that
neuer
receiued
the
name
of
Christ
:
then
are
we
worse
then
we
were
before
our
conuersion
,
then
(
to
be
shorte
)
there
is
no
religion
,
no
Christ
,
no
God
,
no
hope
of
saluation
.
2
I
am
content
to
staye
with
you
,
and
ponder
as
much
as
is
meete
,
the
conuersion
of
the
Saxones
vnto
the
faith
of
Christ
.
And
first
I
saye
that
you
reason
both
falsely
and
foolishly
,
to
proue
that
either
all
opinions
were
true
,
or
else
all
false
,
that
the
Saxones
receiued
at
there
first
conuersion
.
For
though
prayer
for
the
deade
,
and
other
superstitious
opinions
then
receiued
,
were
false
,
yet
doth
it
not
follow
,
that
all
that
then
was
taught
them
for
Christianity
was
false
.
For
although
Augustine
had
bene
voyde
of
all
true
articles
of
the
faith
,
yet
the
byshoppes
and
christian
teachers
of
the
Brytish
nation
,
in
whose
ayde
they
required
,
and
at
last
obtayned
,
to
the
conuerting
of
the
Saxones
,
reteyned
the
foundation
of
fayth
Iesus
Christ
,
and
the
onely
sacrifice
of
his
death
.
And
this
was
the
fayth
that
was
receiued
euen
of
the
Saxones
,
as
appeareth
by
those
homylies
that
yet
remaine
in
the
Saxon
tongue
,
appointed
to
be
reade
vnto
the
people
for
their
instruction
,
and
namely
in
that
printed
Saxone
homylie
,
which
was
appointed
to
be
reade
at
Easter
,
where
in
is
declared
not
onely
the
faith
of
the
Church
at
that
time
,
concerning
the
sacrifice
of
Christ
his
death
,
but
also
that
heresie
of
popish
transubstantiation
,
and
the
reall
presence
of
Christes
body
in
the
sacrament
is
pithily
confuted
.
And
therefore
it
is
altogither
vntrue
that
you
say
(
M.
Allen
)
that
they
did
institute
a
sacrifice
to
the
defacing
of
our
redemption
,
as
you
do
:
that
they
did
adore
the
sacrament
,
as
the
natural
body
of
Christ
as
you
doe
:
or
counted
it
a
●●opitiatory
sacrifice
for
the
quicke
and
the
deade
as
you
doe
:
although
they
vsed
vnprofitable
prayers
for
the
deade
,
and
many
other
superstitions
,
Neither
doth
it
follow
,
that
all
that
taught
or
beleued
those
errours
,
so
long
as
they
builded
vpon
Christ
the
only
foundation
,
haue
perished
,
or
that
all
they
taught
was
false
,
because
some
thing
was
vntrue
:
or
that
God
hath
deceaued
vs
with
fayned
miracles
,
which
Satan
hath
shewed
to
set
vp
the
kingdom
of
Antichrist
euen
in
the
temple
of
God
,
with
all
lying
signes
and
wonders
,
2.
Thes.
2.
To
conclude
no
truth
is
false
,
no
vertue
is
vice
,
no
good
thing
is
euill
,
because
all
was
not
true
,
all
was
not
vertue
,
all
was
not
good
,
that
was
receiued
and
practised
among
them
.
3
All
which
things
if
they
repugne
to
common
sense
and
reason
,
and
to
the
comfortable
hope
of
our
saluation
,
which
we
haue
receiued
from
God
by
Christ
Iesus
,
and
the
assured
testimony
of
the
spirite
of
God
,
that
we
be
a
part
of
his
chosen
Church
,
&
sanctified
in
his
holy
name
by
the
word
of
truth
and
life
,
which
we
by
the
ordinary
ministery
of
man
haue
receiued
(
signes
and
wonders
confirming
their
calling
and
doctrine
)
then
this
religion
which
they
planted
first
in
our
country
,
must
nedes
be
in
all
points
both
holy
,
true
,
and
accep●able
vnto
God
.
Then
as
by
that
religion
our
fathers
were
ingraffed
first
into
Christes
body
misticall
,
which
is
the
Church
,
in
which
till
this
day
they
haue
kept
the
high
way
to
saluation
,
so
who
so
euer
forsaketh
this
,
or
any
principall
article
or
braunch
thereof
,
Note
and
take
heede
betíme
.
and
so
leaueth
that
Church
into
which
we
first
entered
at
our
conuersion
,
he
leaueth
assuredly
life
and
saluation
,
and
without
all
doubt
euerlastingly
perisheth
.
Amongest
which
pointes
of
doctrine
,
our
aduersaries
can
not
deny
,
but
the
saying
masse
and
offering
for
the
deade
,
the
almes
and
prayers
for
the
departed
,
was
taught
with
the
first
,
and
proued
by
miracles
with
the
rest
.
The
which
either
to
deny
were
ouer
much
discredit
of
the
antiquitie
,
and
plaine
impudencie
:
or
else
to
attribute
them
to
the
deuills
working
,
were
open
vntollerable
blasphemy
.
3
There
is
nothing
that
you
saye
in
this
parte
,
or
that
you
can
say
in
this
respect
,
to
proue
that
the
religion
here
receiued
was
in
all
pointes
holy
,
true
,
and
acceptable
to
God
,
because
it
was
in
some
and
those
the
chiefe
,
but
it
may
be
sayed
by
the
nations
of
the
Gothes
and
Vandalles
,
which
were
first
conuerted
from
hethenish
idolatry
,
to
the
profession
of
the
name
of
Christ
,
by
the
Arrian
heretikes
,
to
defend
that
there
religion
was
in
all
pointes
holy
,
true
,
and
acceptable
to
God
,
or
by
them
that
were
conuerted
by
the
Donatistes
,
Nouations
,
or
any
other
heretikes
.
For
although
the
Arrians
were
blasphemous
heretikes
,
yet
they
tought
many
thinges
truely
and
soundly
concerning
the
faith
of
christianitie
.
And
therefore
no
more
then
the
religion
of
the
Arrians
,
who
first
turned
those
nations
was
true
in
all
pointes
,
though
it
were
in
many
:
no
more
I
saye
was
euery
article
that
was
tought
vnto
the
Saxons
,
which
were
conuerted
by
superstitious
Romanistes
,
in
all
pointes
true
,
notwithstanding
that
many
things
and
the
principall
were
true
:
So
much
therefore
as
may
be
iustified
by
the
worde
of
God
of
that
doctrine
,
is
holy
,
true
,
and
acceptable
to
God
,
but
that
which
is
cont●ary
to
the
doctrine
of
the
holy
Scriptures
,
is
neither
receiued
from
God
,
nor
Christ
,
neither
hath
it
any
testimony
of
his
spirite
,
by
what
presumptuous
words
,
o●
apperance
of
signes
and
wounders
so
euer
it
be
vttered
.
Neither
is
it
any
greater
offence
for
the
English
men
,
to
renounce
the
error
of
praying
for
the
deade
,
or
abusing
the
communion
to
the
similitude
of
a
sacrifice
,
or
any
other
superstition
,
then
or
at
any
time
after
receiued
:
then
it
was
for
the
Gothes
or
Vandalles
,
to
forsake
the
hereticall
and
blasphemous
opinions
of
the
Arrians
,
by
whome
they
were
first
perswaded
to
reuerence
the
name
of
Christ
,
or
for
any
other
that
were
turned
by
any
heretikes
,
to
forsake
their
first
errors
,
and
geue
place
to
the
trueth
after
reueiled
vnto
them
.
And
whereas
you
affirme
,
that
we
can
not
deny
,
but
that
Masse
,
offering
,
almes
,
and
prayer
for
the
deade
,
were
taught
with
the
first
,
and
proued
by
miracle
with
the
rest
:
we
may
be
bolde
to
deny
,
that
they
were
at
the
first
taught
so
grossely
,
as
they
be
now
maintained
impudently
.
And
as
for
miracles
,
I
meane
such
as
were
prophecied
,
to
be
the
efficacy
of
error
in
the
kingdome
of
Antichrist
,
we
will
confesse
,
that
these
and
like
errors
had
alwayes
great
plenty
to
establish
them
,
as
they
which
had
no
authoritie
out
of
the
holy
Scriptures
to
approue
them
.
4
Yea
this
doctrine
hath
brought
the
Church
to
this
bewtifull
order
in
all
degrees
as
we
haue
seene
.
All
the
noble
monuments
,
not
onely
in
our
common
wealth
,
but
through
Christes
Church
doe
beare
sufficient
testimony
of
our
first
faith
herein
.
This
doctrine
(
as
the
whole
world
knoweth
)
founded
all
Bishoprikes
,
builded
all
Churches
,
raised
all
Oratories
,
instituted
all
Collegies
,
indued
all
Schooles
,
mainteyned
all
hospitalles
,
set
forward
all
workes
of
charity
and
religion
,
of
what
sorte
so
euer
they
be
.
Take
awaye
the
prayers
and
practise
for
the
deade
,
either
all
those
monuments
must
fall
,
If
praying
for
the
dead
were
taken
away
,
ther
should
no
steppe
of
religion
remayne
.
or
else
they
must
stand
against
the
first
founders
will
and
meaning
.
Looke
in
the
statutes
of
all
noble
foundations
,
and
of
all
charitable
workes
,
euer
sith
the
first
day
of
our
happy
calling
to
Christes
faith
,
whether
they
doe
not
expresly
testifie
,
that
their
worke
of
almes
and
deuotion
,
was
for
this
one
especiall
respect
,
to
be
prayd
and
song
for
,
as
they
call
it
,
after
their
deathes
.
Looke
whether
your
Vniuersities
protest
not
this
fayth
by
many
a
solemne
oth
,
both
priuatly
and
openly
.
Looke
whether
all
preachers
that
euer
tooke
degree
in
the
Vniuersitie
before
these
yeares
,
All
our
superintendents
are
deepely
&
daily
periured
.
are
not
bound
by
the
holy
Euangelistes
,
to
pray
for
certayne
noble
Princes
and
Prelates
of
this
Realme
,
in
euery
of
their
sermons
at
Paules
,
or
other
places
of
name
.
And
so
often
as
these
preachers
doe
omitte
it
,
so
often
are
they
periured
:
so
often
as
they
eyther
eate
or
drinke
of
their
benefactors
cost
,
so
often
beare
they
testimony
of
their
owne
damnation
.
4
This
and
almost
all
the
rest
to
the
ende
of
the
chapter
,
might
be
as
wel
the
expostulation
of
the
heathen
men
with
the
Apostles
,
or
them
that
first
preached
the
faith
of
Christ
.
Were
there
not
as
goodly
building
of
temples
,
colledges
,
and
vniuersities
among
the
heathen
as
are
among
vs
at
this
daye
?
but
all
they
were
builded
and
indowed
by
men
of
a
contrary
religion
,
doth
it
there●ore
follow
,
that
their
religion
was
good
,
which
erected
such
noble
monuments
,
both
of
their
common
welth
and
of
their
religion
?
Although
it
is
most
false
that
Allen
affirmeth
,
that
this
doctrine
founded
all
byshopprickes
,
builded
all
Churches
&c.
but
admit
it
were
so
,
what
argument
were
that
to
proue
that
his
religion
were
true
?
Our
stories
testifie
,
that
at
the
first
conuersion
of
this
lande
to
Christianity
,
in
the
time
of
Lucius
,
that
arch
flamines
of
the
Paganes
,
were
conuerted
to
archbyshopprickes
.
And
the
Pagane
flamines
,
were
conuerted
to
Bishopprickes
,
and
so
the
temples
of
the
Paganes
were
conuerted
into
the
Churches
of
the
Christians
.
Gregory
also
instructeth
Augustine
,
how
he
should
conuerte
the
temples
of
the
Idolatrous
Saxons
vnto
the
vse
of
the
Christian
Churches
.
If
these
stories
be
true
,
then
is
it
both
false
that
M.
Allen
sayth
that
his
doctrine
of
Purgatory
founded
all
Bishopprickes
,
Churches
,
&c.
and
also
that
all
Bishopprickes
,
Churches
,
colledges
,
&c.
must
remaine
in
the
religion
of
them
by
whome
they
were
first
founded
:
he
procedeth
further
to
charge
all
our
superintendents
of
periury
,
for
not
keeping
their
othe
made
in
the
vniuersity
to
praye
for
the
deade
.
Let
them
that
haue
made
such
othe
aunswere
for
them selues
,
I
am
sure
he
lyeth
of
many
and
of
the
most
of
them
,
for
that
othe
was
onely
in
Oxeford
for
any
thing
that
I
haue
heard
which
vniuersity
hath
yeilded
fewe
to
that
place
as
yet
.
But
it
is
certaine
,
that
your
popish
Bishoppes
of
Queene
Maries
time
,
almost
euery
one
and
the
chiefest
,
Bonner
,
Gardyner
,
Heth
,
Hopton
,
Therlebye
,
&c.
were
manifestly
periured
,
against
that
othe
,
which
they
tooke
in
K.
Henry
&
K.
Edwarde
his
daies
,
to
maintaine
the
kinges
supremacie
against
the
vsurped
power
of
the
Pope
.
This
all
the
world
knoweth
and
therefore
ye
may
be
ashamed
to
accuse
our
superintendents
of
periurye
,
of
whome
I
am
sure
you
can
name
but
a
fewe
that
euer
tooke
the
oth
.
5
Aunswere
me
but
one
question
I
aske
you
:
Whether
the
first
authors
of
such
benefites
as
you
enioye
in
the
Church
at
this
daye
,
A
harde
question
proposed
to
the
Protestant
.
either
of
bishoppricke
,
or
colledge
,
or
any
other
spirituall
liuely
hoode
,
say
your
mindes
vnfeinedly
,
whether
they
euer
ment
that
such
men
,
of
such
a
religion
,
of
such
life
,
of
such
doctrine
,
should
enioy
that
almes
which
they
especially
ordeined
for
other
men
,
and
for
contrary
purpose
?
say
trueth
and
shame
the
deuill
,
thought
they
euer
to
make
roume
in
Collegies
for
your
wiues
,
ment
they
euer
to
mainteine
preachinge
against
the
Masse
,
against
prayers
for
their
owne
soules
?
when
they
purposely
vpon
that
grounde
beganne
so
godly
a
worke
?
if
they
in
deede
neuer
ment
it
,
as
I
knowe
they
did
not
,
and
as
your
owne
consciencies
beare
witnesse
with
them
,
and
against
your selues
that
they
did
not
,
how
can
you
then
for
feare
of
Gods
high
displeasure
,
against
their
owne
willes
,
vsurpe
those
commodities
which
they
neuer
ment
to
such
as
you
be
.
A
lasse
good
men
,
they
thought
to
make
freindes
of
wicked
Mammon
,
and
full
dearly
,
with
both
landes
and
goods
,
haue
they
procured
enemies
to
their
owne
soules
.
But
if
there
be
any
sense
in
those
good
fathers
and
founders
(
as
there
is
)
and
if
they
be
in
heauen
,
as
their
good
deseruing
I
trust
hath
brought
them
,
then
surely
they
accuse
you
most
iustly
of
wicked
vniustice
before
the
face
of
God
,
for
deluding
the
people
,
for
breaking
their
willes
,
for
usurping
their
commodities
,
against
their
professed
mindes
and
meaninges
.
Or
if
they
be
in
hell
(
which
God
forfende
,
and
yet
you
must
needes
so
suppose
,
for
raysing
the
monuments
of
such
superstition
)
then
blotte
out
their
memorie
and
names
,
that
haue
not
onely
in
their
life
mainteined
horrible
abusies
,
but
also
after
their
death
haue
lefte
such
open
steppes
of
superstition
,
to
all
posteritie
.
5
The
same
question
you
maye
demaunde
of
the
fathers
of
the
primitiue
Church
,
and
in
deede
the
same
question
or
the
like
was
demaunded
of
them
,
and
it
is
not
so
harde
to
answere
as
you
imagine
.
Many
of
these
Churches
and
colledges
,
yea
the
most
notable
cathedrall
Churches
in
England
,
were
builded
for
preachers
of
the
Gospell
and
there
wiues
to
dwell
in
.
Our
stories
are
plentifull
in
that
point
,
that
they
were
the
first
inhabiters
of
them
and
afterwarde
,
as
Idolatrie
,
and
superstition
preuailed
,
were
with
all
violence
and
iniury
expelled
out
of
them
,
and
monkes
placed
in
their
steede
.
If
you
be
so
skilfull
in
antiquity
as
you
make
your selfe
,
you
can
not
be
ignorant
of
this
,
which
is
testified
by
Ranulphus
Castrensis
,
Mathaeus
Westmonasteriensis
the
storie
of
Peterburghe
and
many
other
.
Now
whether
any
ment
to
maintaine
preaching
against
Masse
or
prayers
for
their
owne
soules
,
as
we
knowe
not
whether
they
did
or
no
,
so
we
compt
it
not
materiall
.
Such
liuinges
as
are
appointed
by
the
prince
and
the
lawe
for
maintenaunce
of
them
that
preach
the
Gospell
,
we
maye
enioye
with
a
good
conscience
without
regarde
of
their
meaning
,
that
first
builded
the
houses
or
possessed
the
landes
.
For
we
must
not
seeke
to
learne
our
faith
and
religion
out
of
their
meanings
and
intentes
,
but
out
of
the
worde
of
God
.
And
whether
the
builders
of
such
places
,
be
saued
or
damned
,
it
perteineth
not
to
vs
to
iudge
,
nor
to
enquire
.
Such
things
as
were
well
done
of
them
,
we
woulde
commend
if
they
were
heathen
men
,
but
if
any
thing
were
euill
in
them
,
we
may
not
allowe
it
,
though
they
were
neuer
so
good
.
6
Suppose
I
pray
you
,
which
yet
I
woulde
be
lothe
shoulde
come
to
proofe
or
passe
,
but
suppose
for
all
that
,
that
with
the
taking
away
of
this
olde
faith
of
praying
and
offering
for
the
dead
,
all
the
workes
of
the
same
faith
which
ishued
downe
from
that
fountaine
,
might
shrinke
with
all
,
or
returne
to
the
founders
againe
,
because
there
is
no
rowme
to
fulfil
their
willes
,
how
many
Churches
and
Chappelles
,
what
Colledges
or
hospitalls
,
woulde
our
newe
no
faith
bring
forth
?
Would
not
euery
bishoppes
wife
builde
a
Church
thinke
you
,
or
founde
a
Colledge
in
such
a
necessitie
,
lest
their
husbands
shoulde
be
driuen
to
serue
in
a
reformed
french
barne
?
6
Nowe
as
touching
your
vaine
supposing
,
if
all
such
landes
as
were
geuen
to
mainteine
prayers
for
the
deade
,
or
other
like
purposes
,
either
good
or
supposed
to
be
good
should
reuerte
to
the
heyers
of
their
first
founders
,
for
not
performing
the
intent
of
the
founders
,
perhaps
fewe
monasteries
,
colledges
,
or
hospitalles
,
In
Italy
,
Spayne
,
Fraunce
,
or
Flaunders
,
shoulde
enioy●
one
halfe
peny
worth
of
their
landes
,
or
reuenewes
.
They
ment
,
not
onely
to
be
prayed
for
,
but
to
be
prayed
for
,
by
men
of
honester
conuersation
then
the
greatest
parte
of
those
cloysterers
are
.
They
are
too
well
knowen
to
the
worlde
,
to
be
taken
for
that
they
be
called
,
holy
,
religious
,
and
chaste
.
But
suppose
as
you
sayde
,
that
we
had
no
manner
of
Churches
to
assemble
in
,
though
byshoppes
wiues
be
not
able
to
builde
them
,
yet
we
doubt
not
but
in
the
time
of
peace
and
tranquilitie
,
vnder
godly
princes
,
we
shoulde
haue
as
many
and
as
faire
builded
Churches
as
the
religion
of
Christ
hath
neede
of
.
Haue
you
not
hearde
of
the
Churches
builded
in
Orleans
and
Antwerpe
&
other
places
by
the
professors
of
the
Gospell
.
But
if
it
were
in
time
of
persecution
and
tyranny
,
I
doubt
not
,
but
all
godly
bishoppes
,
had
rather
serue
in
a
french
reformed
barne
,
then
in
a
popishe
gilded
minster
.
And
how
so
euer
you
iest
like
a
scornefull
caytifie
,
of
those
holy
assemblees
of
Gods
children
in
Fraunce
,
there
barnes
are
more
like
those
caues
and
vaultes
vnder
the
earth
that
the
olde
Christian
byshoppes
were
content
to
serue
in
,
before
the
time
of
Constantine
,
them
your
Idolatrous
Babylonicall
temples
,
are
like
those
princely
buildings
,
that
by
Constantine
and
other
Christian
princes
were
first
set
vp
for
the
publicke
exercise
of
Christian
religion
.
7
One
of
these
mocke
byshoppes
complaines
very
sore
in
a
booke
of
his
,
S.
Cuthbert
,
Wilfride
,
and
William
,
whome
they
compare
in
holynesse
to
horsies
(
so
good
is
their
opinion
of
their
holy
auncieters
)
had
bene
of
the
same
religion
that
the
occupiers
of
their
roumes
now
be
,
all
the
Prelates
in
England
might
haue
put
their
rentes
in
a
halpeny
purse
.
Come
in
againe
,
come
in
for
Christes
sake
,
come
in
to
the
Church
againe
,
serue
the
altar
,
and
then
you
be
wort●●
to
liue
of
the
altar
:
followe
our
fathers
,
and
you
shall
be
loued
as
our
fathers
were
,
confesse
that
religion
which
our
owne
Apostles
first
taught
,
and
we
all
haue
beleued
,
and
all
the
workes
of
Gods
Church
protest
to
be
true
,
and
then
you
shall
be
blessed
of
God
,
and
honoured
of
men
.
7
You
are
a
priuileged
person
as
your
owne
talke
doth
declare
,
and
therefore
you
may
prate
what
you
list
,
if
he
be
a
mocke
bishoppe
,
which
beside
his
excellent
learning
,
is
also
a
painefull
and
diligent
preacher
of
the
Gospell
,
what
are
those
vnlearned
Asses
,
and
rechlesse
ruffians
of
your
secte
,
which
haue
nothing
of
a
bishop
but
a
rotchet
and
a
myter
,
or
because
I
will
not
charge
you
with
the
worst
,
what
are
they
which
if
they
haue
some
more
learning
then
the
rest
(
of
which
number
there
are
but
fewe
)
yet
they
count
it
the
least
part
of
their
office
,
to
preach
and
teach
,
which
S.
Paule
counteth
to
be
chiefe
part
of
a
Christian
shepeheard
&
ouerseer
.
But
to
leaue
the
name
&
come
to
the
matter
,
you
mistake
that
godly
mans
complaint
,
if
you
thinke
he
meaneth
of
superfluous
buyldinges
of
Synagoges
,
whereof
you
speake
,
or
the
vnnecessary
enryching
of
Prelates
,
whereof
you
meane
,
when
he
speaketh
of
the
necessary
sustentations
of
a
great
number
of
Pastors
,
which
through
the
rauening
of
your
gluttonous
Monkes
,
be
robbed
of
their
portions
.
And
whereas
you
aunswere
,
it
is
the
fruite
of
so
idle
a
false
faith
,
as
his
lordship
preacheth
,
your
mastership
lyeth
.
For
that
fayth
which
he
preacheth
,
is
both
a
true
and
a
working
faith
,
which
if
it
were
as
generally
receiued
,
in
this
land
,
as
it
is
truely
preached
by
him
and
others
,
the
ministers
of
Gods
word
could
lacke
no
liuings
,
as
God
be
thanked
they
neither
doe
nor
can
lacke
sufficient
for
necessity
,
among
so
many
of
high
authority
,
nobility
,
and
wealth
,
as
doe
vnfaynedly
professe
the
Gospell
,
and
dayly
bring
forth
the
fruites
of
a
true
,
liuely
,
working
,
and
onely
iustifying
fayth
.
The
Churches
of
Fraunce
in
time
of
greatest
persecution
,
yet
haue
alwayes
liberally
susteyned
their
Pastors
,
And
as
for
the
great
grauntes
,
that
Constantine
made
to
Syluester
Byshop
of
Rome
,
of
such
as
he
made
in
deede
,
he
made
to
married
Byshops
of
Rome
,
as
some
of
them
were
since
Syluester
time
,
rather
then
vnto
Syluester
the
coniurer
,
Hildebrand
the
hell
hounde
,
Iulius
the
warriar
,
or
any
that
succeeded
Boniface
the
third
,
which
beside
their
abominable
life
,
were
all
heretikes
and
Antichristes
.
And
touching
such
benefites
as
were
receiued
at
the
handes
of
princes
,
and
noble
men
of
our
cuntry
,
if
they
were
ment
to
be
bestowed
vpon
the
professors
of
the
truth
,
and
such
as
serue
the
aulter
of
God
,
they
are
now
bestowed
according
to
their
founders
intent
.
For
they
that
serue
the
aultar
of
God
,
must
needes
pull
downe
the
aultars
of
idolls
.
And
if
any
portions
that
were
taken
from
the
world
,
be
gone
to
the
worldely
agayne
,
I
meane
the
Abbies
and
their
landes
,
it
is
the
iust
plague
of
God
vpon
them
,
that
vnder
hypocrisie
of
forsaking
the
world
,
liued
not
like
men
of
the
world
,
but
like
deuills
of
hell
.
And
whereas
you
aske
agayne
,
if
any
man
would
take
from
his
owne
wife
&
children
,
to
bestow
vppon
Priestes
wiues
and
children
,
I
haue
aunswered
before
,
that
the
chiefe
collegiat
Churches
in
England
,
were
first
inhabited
of
married
Priestes
,
which
taught
sounder
doctrine
and
liued
a
more
chast
life
,
then
the
Epicureous
Monkes
that
succeeded
them
.
I
might
aske
of
you
M.
Allen
if
they
meant
not
to
mainteyne
Priestes
wiues
&
their
children
,
whether
they
ment
rather
to
mainteyne
Priestes
whores
&
their
bastardes
,
Byshops
brothells
,
and
their
minions
.
Sodom
and
Gomor
of
Monkes
&
Fryers
,
it
was
neither
Cutberd
,
William
,
nor
Wilfryde
,
wether
they
were
holy
or
superstitious
,
but
the
prouidence
of
God
,
that
appointed
such
portion
as
the
Church
now
enioyeth
,
&
if
the
same
by
any
meanes
should
be
taken
from
them
,
yet
God
hath
appointed
that
they
which
preach
the
Gospell
,
shall
liue
of
the
Gospell
.
We
are
not
so
carefull
of
worldly
liuelihood
,
as
you
(
knowing
your
owne
disease
)
imagine
that
we
should
be
,
that
we
would
come
into
your
filthy
Synagoge
,
to
winne
Cardinalls
hatts
,
or
Archbishops
palls
,
some
of
vs
if
they
had
sought
worldly
promotion
,
by
abusing
their
learning
&
wittes
,
to
the
maintenaunce
of
your
horrible
heresies
,
needed
not
to
haue
come
from
you
,
to
seke
preferment
among
the
Protestants
,
which
you
know
is
neither
so
great
,
nor
so
easy
to
come
by
as
among
the
Papists
.
8
But
let
them
on
thinke
on
these
matters
them selues
.
I
will
turne
againe
to
my
purpose
,
although
I
can
not
goe
farre
from
my
matter
,
so
longe
as
I
am
in
the
beholdinge
of
that
faith
which
our
first
preachers
brought
vnto
vs
at
our
first
conuersion
,
or
in
any
steppe
of
the
antiquitie
:
which
we
well
perceiue
to
be
the
fructe
only
of
that
doctrine
which
we
haue
declared
,
and
an
euident
testimony
of
so
vndoubted
a
trueth
.
I
thinke
there
is
no
way
so
certaine
for
the
contentation
of
a
mans
selfe
,
in
this
time
of
doubting
and
diuersitie
in
doctrine
,
as
in
all
matters
to
haue
an
eye
towards
the
faith
which
we
receiued
,
when
we
were
first
conuerted
.
And
for
that
point
,
I
woulde
wishe
that
S.
Bedes
history
were
familiar
vnto
all
men
that
hath
vnderstanding
of
the
Latine
tongue
,
and
to
all
other
if
it
were
possible
:
for
there
shall
they
plainely
see
,
the
first
beginning
,
the
increase
,
the
continuance
,
the
practise
,
the
workes
proceding
out
of
the
catholike
faith
:
feare
not
that
is
the
trueth
,
for
that
was
the
first
,
and
that
was
grounded
by
Gods
worde
,
and
openly
confirmed
by
miracle
.
And
that
point
must
be
considered
not
onely
for
our
owne
countrie
,
but
for
all
others
that
be
,
or
hath
bene
Christianed
.
For
into
the
selfe
same
faith
were
they
first
ingraffed
also
:
as
by
the
peculiar
practising
of
euery
good
man
towardes
his
freinde
and
louer
,
I
haue
already
declared
,
and
nowe
for
the
generall
vsage
of
Gods
Church
the
reader
shall
at
large
perceiue
,
that
nothing
may
wante
to
our
cause
,
whereby
any
trueth
or
light
may
be
had
.
8
The
conclusion
of
your
chapter
,
is
a
recourse
to
the
beginning
,
you
thinke
it
is
the
suerest
way
,
to
looke
to
that
faith
in
all
poyntes
,
which
this
land
first
receiued
.
If
men
should
follow
your
counsell
,
as
in
some
things
they
should
follow
your
faith
which
you
now
teach
,
so
in
many
poynts
&
namely
in
that
which
you
count
the
chiefe
,
(
the
reall
presence
of
the
naturall
body
of
Christ
)
they
should
go
as
farre
from
that
you
teach
,
nowe
,
as
you
would
haue
them
come
neare
some
things
that
were
receiued
them
.
And
wheras
you
wish
that
Bedes
history
,
for
that
purpose
were
made
familiar
,
and
some
of
you
in
deede
haue
taken
paynes
to
translate
it
into
English
,
they
that
list
not
to
be
deceiued
but
to
see
into
what
faith
all
nations
were
conuerted
,
that
were
turned
by
the
Apostles
,
they
were
better
to
consider
the
word
of
God
and
the
history
of
the
actes
of
the
Apostles
,
which
if
you
durst
abyde
the
tryall
thereof
,
you
would
exhort
men
to
reade
it
,
at
least
wise
that
vnderstand
Latine
.
And
if
you
were
as
zealous
to
sette
forth
the
glory
of
God
as
you
are
earnest
to
mainteyne
your
owne
traditions
,
one
or
other
of
you
which
haue
so
longe
founde
faulte
with
our
translations
of
the
scripture
,
woulde
haue
taken
,
paines
to
translate
them
truely
your selues
,
as
well
as
to
translate
Bedes
booke
,
or
else
to
write
such
bables
,
as
you
doe
M.
Allen
and
all
the
packe
of
you
,
but
all
in
vayn●
,
to
shadowe
the
same
,
whose
right
shoulde
easely
discusse
all
clowdes
of
darke
doctrine
and
the
more
it
is
impugned
,
the
more
bright
shall
it
shewe
,
and
the
more
it
is
compared
with
darkenesse
the
more
glorious
it
shall
appeare
.
That
in
euery
ordre
or
vsage
of
celebration
of
the
blessed
sacrament
and
Sacrifice
,
through
out
the
Christian
worlde
,
since
Christes
time
,
there
hath
bene
a
solemne
supplication
for
the
soules
departed
.
CAP.
XI
.
1
THerefore
let
vs
see
howe
the
Church
our
mother
,
of
her
piety
vseth
generall
supplication
in
all
seruice
,
and
solemne
administration
of
the
blessed
sacrament
,
euen
for
those
whose
freindes
haue
forgotten
them
:
whose
paines
and
trauell
worldely
men
remembre
not
:
whose
obscure
condicion
of
life
or
pouerty
,
woulde
not
suffer
them
to
procure
prayers
,
by
their
knowen
deedes
of
charity
or
almes
.
Those
men
I
say
,
that
doe
lacke
singular
patronage
of
their
freindes
,
those
hath
she
remembred
in
the
rites
of
celebration
,
vsed
in
all
countries
,
and
in
euery
age
sithens
the
Apostles
dayes
.
Which
ordres
of
diuine
seruice
,
as
they
haue
bene
diuers
in
forme
of
wordes
,
so
they
perfectly
and
wholy
agreed
in
the
substance
of
the
sacrifice
,
in
praying
and
offering
for
the
deade
,
and
supplication
to
sainctes
,
as
thou
shalt
straight
wayes
by
their
vsed
ordre
of
wordes
perceiue
.
And
as
we
goe
forwarde
herein
,
euer
let
vs
beare
this
rule
in
minde
.
Quòd
legem
credendi
,
lex
statuit
supplicandi
,
in
that
sense
speaketh
S.
Augustine
often
against
heretikes
:
the
ordre
of
the
Churches
prayer
,
So
sayth
S.
Augustine
often
against
the
Pelagians
.
is
euer
a
plaine
prescription
for
all
the
faithfull
what
to
beleue
.
And
the
motherly
affection
that
the
Church
beareth
towardes
all
her
children
departed
,
the
saide
doctor
thus
expresseth
:
De
cura
pro
mort
.
Non
sunt
praetermittendae
supplicationes
pro
spiritibus
mortuorum
,
quas
faciendas
pro
omnibus
in
Christiana
&
Catholica
societate
defunctis
,
etiam
tacitis
nominibus
quorumcumque
,
sub
generali
commemoratione
suscepit
ecclesia
:
vt
quibus
ad
ista
desunt
parentes
,
aut
filij
,
aut
quicunque
cognati
,
vel
amici
,
ab
vna
eis
exhibeantur
pia
matro
communi
.
That
is
to
say
in
our
tongue
.
Prayer
must
not
be
omitted
for
the
soules
departed
,
which
the
Church
hath
customably
taken
in
hande
for
all
men
passed
in
the
Christian
Catholike
society
,
by
the
way
of
a
generall
commemoration
,
their
names
not
particularly
expressed
:
that
such
thinges
may
be
prouided
by
our
common
kinde
mother
,
to
all
those
which
doe
lacke
parents
,
children
,
kinsfolke
or
freindes
,
for
the
due
prouision
of
such
necessary
dueties
.
By
this
holy
mans
wordes
we
may
see
the
difference
betwixt
our
owne
tender
naturall
mother
,
and
the
cursed
cruell
steppe
dame
.
The
one
followeth
her
children
with
loue
and
affection
into
the
next
world
,
with
full
sorowfull
sighes
,
many
deuout
prayers
,
and
all
holy
workes
:
which
she
vseth
to
their
needefull
helpe
:
the
other
being
but
an
vnnaturall
steppemother
,
and
all
the
children
of
that
adoulterous
seede
,
hath
them
no
longer
in
minde
then
they
be
in
sight
:
whether
they
sinke
or
swim
she
maketh
no
accompt
:
she
hath
no
blessing
of
her
owne
,
she
hindereth
the
mercy
of
other
.
CAP.
XI
.
1
THe
argumentes
of
your
chapters
be
like
the
gates
of
Lyndum
which
being
but
a
very
litle
citie
,
had
exceding
great
gates
,
in
so
much
that
Diogenes
willed
them
to
shut
them
vp
,
for
feare
least
their
city
went
out
of
them
.
Euen
so
your
titles
are
merueillous
large
,
but
the
matter
of
your
treatise
,
is
wonderfull
streight
.
In
the
last
chapter
,
we
shoulde
haue
had
prayer
and
sacrifice
for
the
deade
,
with
the
conuersion
of
all
nations
,
but
a
lacke
we
coulde
not
obteine
so
much
,
as
the
same
altogether
in
one
poore
nation
of
the
Saxons
,
and
them
(
as
some
thinke
)
not
so
much
conuerted
from
Gentility
to
Christ
,
as
peruerted
from
pure
Christianity
to
superstition
.
Nowe
shall
we
haue
euery
order
of
celebration
,
sence
Christes
time
,
with
solemne
supplication
for
the
soules
departed
,
but
our
probation
shall
not
beginne
vntill
three
or
fower
hundreth
yeares
after
Christes
time
,
sauing
that
for
a
preamble
,
we
shall
haue
a
cople
of
players
come
vppon
the
stage
,
the
one
to
counterfect
Clemens
the
auncient
,
the
other
to
beare
the
name
of
Dionysius
the
Areopagite
.
But
such
disguised
doctors
,
haue
bene
already
to
often
shifted
out
of
their
players
garments
,
and
shewed
to
the
worlde
in
their
owne
apparell
,
that
any
which
hath
wit
should
not
be
nowe
deceiued
by
them
.
And
as
concerning
the
diuerse
formes
of
Liturgies
,
which
you
saye
doe
perfectly
and
wholy
agree
with
your
masse
,
as
they
be
corrupt
,
and
falsely
beare
the
name
of
them
to
whome
they
be
inscribed
,
so
notwithstanding
,
being
of
some
antiquity
,
they
differ
almost
as
much
from
your
masse
,
as
your
masse
differeth
from
our
forme
of
celebration
of
the
communion
.
But
to
follow
you
at
the
heeles
,
as
farre
as
you
dare
goe
:
I
will
agree
with
S.
Augustins
rule
,
that
the
lawe
of
beleuing
,
shoulde
make
a
lawe
of
praying
,
but
faith
if
it
be
true
,
hath
no
other
grounde
but
the
worde
of
God
,
therefore
prayer
if
it
procede
of
true
faith
,
hath
no
other
rule
to
frame
it
by
,
but
the
worde
of
God
.
And
though
Augustine
proue
against
the
Pelagians
,
which
allowed
the
prayer
of
the
Church
,
that
the
Church
woulde
not
so
praye
,
except
she
did
so
beleue
,
yet
it
followeth
not
,
neither
doth
he
meane
to
defend
,
that
what
so
euer
the
visible
Church
receiueth
is
true
,
if
it
be
not
agreable
to
the
worde
of
God
,
and
therefore
all
other
perswasions
set
a
side
,
he
prouoketh
onely
to
the
scripture
,
to
trye
the
faith
and
doctrine
of
the
Church
.
Which
rule
if
he
had
as
diligently
followed
,
in
examininge
the
common
error
of
his
time
,
of
prayer
for
the
deade
at
that
time
,
as
he
did
in
beating
downe
the
schisme
of
the
Donatistes
,
or
the
heresie
of
the
Pelagians
,
he
woulde
not
so
blindly
haue
defended
,
that
which
by
holy
Scripture
he
was
not
able
to
mainteine
,
as
he
doth
in
that
booke
de
cura
pro
mortuis
agenda
and
else
where
.
And
where
as
you
compare
our
Church
to
a
steppe
dame
,
and
your
Synagoge
to
a
naturall
mother
,
we
maye
more
iustly
wringe
backe
that
comparison
vpon
your
noses
.
For
our
Church
herein
approueth
her selfe
to
be
a
naturall
mother
,
that
she
neither
keepeth
backe
from
her
true
children
that
heauenly
inheritaunce
,
which
their
father
hath
appointed
them
,
nor
dissembleth
the
eternall
abdication
of
them
that
be
obstinate
and
rebellious
.
But
your
malignant
church
,
sheweth
her selfe
to
be
a
cursed
steppe
dame
,
both
in
feeding
the
wicked
with
a
vaine
hope
of
release
of
paines
after
this
life
,
and
in
tormenting
the
well
disposed
with
a
false
feare
of
paines
which
God
hath
released
,
to
al
them
that
truely
turne
vnto
him
.
So
her
terror
tormenteth
the
vertous
,
deceiueth
the
wicked
,
her
hope
flattereth
the
vngodly
and
disquieteth
the
well
affected
.
The
Church
of
God
sendeth
her
children
into
the
euerlasting
blessing
of
their
father
in
heauen
,
the
Church
of
Rome
sendeth
her
bastards
out
of
the
blessing
of
God
,
not
into
the
warme
sonne
,
but
into
whot
burning
cooles
of
purgatory
to
be
thence
deliuered
at
leysure
,
as
she
promiseth
,
but
neuer
to
come
out
of
hell
fire
as
they
shall
finde
.
2
But
let
vs
vewe
all
the
orders
,
that
we
finde
extant
or
vsed
through
the
Christian
worlde
,
for
the
celebration
of
the
blessed
Sacrament
and
sacrifice
,
which
nowe
commonly
in
our
vulgare
speach
we
call
the
Masse
,
and
see
whether
as
Augustine
saide
,
there
hath
not
bene
in
all
ages
an
especiall
supplication
of
the
priest
and
people
,
for
the
dead
as
well
as
for
the
lieue
.
First
S.
Clement
,
the
Apostles
owne
scholar
,
reporteth
how
they
prescribed
this
solemne
prayer
in
their
holy
ministery
for
the
departed
:
Constitut.
l.
8.
cap.
47.
Pro
quiescentibus
in
Christo
,
fratres
nostri
rogemus
.
&c.
Let
vs
pray
(
sayth
the
deacon
)
brethern
,
for
all
tho●e
that
reste
in
peace
,
that
our
mercyfull
Lorde
,
that
hath
taken
their
soules
into
his
hand
,
woulde
forgiue
them
all
their
offensies
,
whether
they
were
willingly
or
negligently
committed
:
and
so
hauing
compassion
vpon
them
,
woulde
bring
them
to
the
lande
of
the
holy
ones
,
and
happy
rest
with
Abraham
,
Isaac
and
Iacob
:
and
all
other
that
pleased
him
from
the
beginning
.
where
there
is
neither
sighing
,
sorow
,
nor
sadnesse
.
And
a
litle
after
in
the
same
holy
action
,
the
Byshop
prayeth
him selfe
,
in
this
forme
.
O
Lord
looke
downe
vpon
this
thy
seruaunt
,
whome
thou
hast
receiued
into
an
other
life
:
and
pitefully
pardon
him
if
either
willingly
or
vnweetingly
he
hath
offended
.
Let
him
be
guarded
by
peaceable
Angells
,
and
brought
to
the
Patriarches
,
Prophets
,
and
Apostles
,
and
the
rest
of
all
them
that
haue
pleased
thee
sith
the
worlde
beganne
.
Thus
reporteth
Clement
,
being
one
of
the
Apostles
companie
,
and
continually
present
in
the
celebration
of
their
mysteries
.
2
S.
Hieronyme
in
his
cataloge
of
Ecclesiasticall
writers
,
reherseth
all
the
bookes
that
either
were
knowen
to
be
written
by
Clemens
,
or
sayed
to
be
his
,
and
were
not
.
First
a
profitable
epistle
to
the
Corinthians
,
being
like
in
stile
to
the
Epistle
to
the
Hebrues
.
Also
vnder
his
name
wente
a
second
Epistle
,
which
was
reiected
of
the
auncients
,
like
wise
the
disputation
of
Peter
and
Appione
written
in
a
large
treatise
,
which
Eusebius
in
the
third
of
his
Ecclesiasticall
storie
reproueth
.
This
is
all
that
S.
Hieronyme
coulde
finde
concerning
his
writings
.
Who
then
hath
raysed
from
hell
these
other
Decretall
epistles
and
constitutions
,
that
M.
Allen
and
his
companions
woulde
flappe
vs
in
the
mouth
with
all
,
being
nothing
else
but
impudent
lyes
and
foule
forgeryes
.
3
Againe
,
Eccles.
hierarch
.
c.
17.
Dionysius
Ariopagita
of
whome
mention
is
made
in
the
Actes
(
so
auncient
be
the
recordes
of
our
faith
)
hath
not
onely
left
in
writinge
what
he
thought
in
this
matter
,
which
had
bene
enough
,
but
also
what
the
Church
Apostolike
in
that
spring
of
religion
and
pure
deuotion
,
taught
and
ordeyned
to
be
vsed
,
and
that
by
the
Apostles
prescription
:
whome
he
there
tormeth
the
heauenly
gides
and
capitaines
of
trueth
.
For
in
the
last
chapter
of
his
booke
,
titled
of
the
Ecclesiasticall
soueraintie
,
he
telleth
in
ordre
,
howe
first
the
body
is
placed
before
the
holy
altar
,
howe
the
solemne
mysteries
with
heauenly
psalmes
and
sonets
be
songe
and
saide
ouer
the
corps
,
how
the
holy
Bishop
geueth
thankes
to
God
,
maketh
comfortable
exhortation
to
the
assembly
,
to
continue
in
assured
hope
of
the
resurrection
:
how
he
anointeth
the
body
with
holy
oyle
,
and
last
of
all
maketh
prayers
for
him
,
and
so
committeth
him
to
God
.
The
which
whole
ordre
of
the
sacrifice
,
ceremonies
,
and
mysticall
prayers
,
exercised
as
well
in
burialls
,
as
at
other
times
in
the
reuerent
mysteries
,
this
author
woulde
not
fully
set
out
in
writinge
,
for
their
sakes
that
coulde
not
for
the
weaknesse
of
faith
atteine
to
the
worthy
holynesse
of
so
high
matters
,
as
he
him selfe
professeth
,
in
these
wordes
:
Praecationes
quae
in
misterijs
adhibentur
nephas
est
scripto
interpretari
,
&
misticam
eorum
intelligentiam
aut
vim
,
quae
in
eis
,
deo
authore
,
efficacitatem
habent
,
ex
abdito
in
publicum
efferre
:
sed
quemadmodum
a
maioribus
nostris
traditum
accepimus
&c
:
The
prayers
which
be
vsed
in
the
misteries
,
maye
not
in
any
wyes
be
set
out
to
the
world
in
writinge
,
neither
may
the
singular
efficacie
and
grace
of
them
be
made
common
to
all
men
:
but
euen
as
we
haue
receiued
by
the
handes
of
our
elders
.
And
as
longe
as
this
ordre
was
religiously
kept
in
Gods
church
,
the
solemne
secrets
of
the
blessed
sacraments
,
were
not
so
contemptible
as
our
news
open
communion
hath
of
late
made
them
,
where
there
is
nothing
so
holy
but
it
may
abide
the
sight
and
handeling
,
of
who
so
euer
is
the
worst
.
The
holy
and
heuenly
misteries
of
Christ
his
spouse
,
were
not
then
prophaned
by
the
presumptuous
babling
of
euery
idle
heade
:
Then
were
not
the
soueraigne
weighty
matters
handeled
in
alehouses
,
but
vsed
at
the
holy
altars
.
Then
the
idle
,
contentious
,
vngodly
,
and
vnprofitable
quirkes
and
questions
,
had
no
other
solution
but
sharpe
discipline
,
and
worthy
correction
:
then
were
not
the
Gides
of
Gods
people
controwled
by
euery
restlesse
fellowe
,
that
coulde
cracke
of
Gods
worde
:
but
it
was
enough
for
a
faithfull
mans
contentation
to
say
with
Basil
the
greate
:
Dominus
ita
docuit
,
In
homil.
contra
Sabellian
.
Athan
:
ad
Epitectum
.
apostoli
predicauerunt
,
patres
obseruauerunt
,
confirmauerunt
martyres
,
sufficiat
dicere
ita
doctus
sum
.
Our
Lorde
taught
so
,
the
Apostles
so
preached
,
our
fathers
obserued
the
same
,
the
holy
martyrs
haue
sealed
it
,
It
is
sufficient
for
me
to
say
:
so
was
I
taught
.
O
Lord
,
that
this
simple
sincere
fidelitie
might
once
take
place
againe
in
our
dayes
,
for
the
comforte
of
the
poore
faithfull
flocke
,
that
are
now
so
burdened
with
questions
of
infidelitie
,
that
the
sely
simples
soules
can
not
tell
howe
to
turne
them selues
,
nor
finde
meanes
to
kepe
their
faith
inuiolated
,
in
such
a
multitude
of
misbeleuers
.
Which
I
surely
hope
the
earnest
and
pityfull
prayers
of
so
many
good
men
that
do
bewaile
this
miserie
,
shall
at
length
after
due
punishment
of
our
●innes
obteine
at
Gods
gratious
handes
.
But
what
s●ifte
doe
the
aduersaries
here
make
,
with
this
euident
testimonie
of
this
so
auncient
a
writer
?
mary
sir
they
indeuour
with
all
their
might
,
to
robbe
this
excellent
auncient
&
diuine
writer
of
all
his
workes
,
whiche
haue
borne
the
title
of
his
name
euer
sith
they
were
writen
:
Origen
.
Athan
Damascen
.
Nicenum
.
2.
and
certeine
sentences
alleaged
out
of
them
,
by
most
auncient
doctors
and
councells
.
With
whome
,
the
aduersaries
if
they
list
be
busie
,
shall
wrestle
,
for
I
will
seeke
out
as
my
purpose
was
,
whether
in
other
times
and
vsages
of
celebration
,
this
kinde
memoriall
of
the
deade
,
hath
not
bene
kept
.
3
If
Dionysius
the
Aeropagite
,
had
written
any
thing
,
or
any
Dionysius
had
written
any
bookes
entituled
de
ecclesiastica
Hierarchia
before
S.
Ieronyms
time
,
or
in
his
time
,
he
would
not
haue
left
him
out
in
his
Cataloge
of
Ecclesiasticall
writers
,
which
he
continueth
from
the
passion
of
Christ
vnto
the
14.
yeare
of
Theodosius
the
Emperour
,
or
if
any
such
writer
,
or
writing
had
bene
knowne
in
the
Church
two
hundreth
yeares
after
,
Gennadius
which
addeth
,
if
any
were
omitted
by
Ieronym
,
and
continueth
his
cataloge
vnto
the
raigne
of
Zeno
or
Anastasius
,
in
which
time
he
liued
,
he
would
not
haue
passed
him
in
so
deepe
silence
.
yea
the
man
him selfe
,
euen
in
the
wordes
that
M.
Allen
rehearseth
,
plainly
declareth
,
that
he
was
not
that
Areopagite
conuerted
by
S.
Paule
,
for
then
he
would
not
haue
sayd
.
Quemadmodum
a
maioribus
nostris
traditum
accepimus
,
as
we
haue
receiued
it
of
our
auncestors
.
But
as
we
haue
receiued
of
the
Apostles
them selues
,
of
whom
Dionysius
him selfe
was
turned
to
the
faith
.
As
for
Suidas
is
to
late
a
witnesse
,
to
know
that
Ieronym
and
Gennadius
and
before
them
Eusebius
knew
not
.
But
M.
Allen
thinketh
,
he
hath
made
a
witty
defence
for
these
bookes
,
to
be
written
by
Dionysius
the
Areopagite
,
when
he
sayth
we
should
neuer
haue
ende
,
if
we
shoulde
be
put
to
proue
,
that
euery
man
,
made
these
bookes
,
that
be
extant
in
his
name
.
But
what
if
we
should
receiue
all
bookes
to
be
authenticall
,
that
beare
the
name
of
some
worthy
person
,
shoulde
we
not
thinke
you
haue
many
goodly
treatises
in
the
name
not
onely
of
auncient
doctors
,
but
euen
of
the
Apostles
them selues
?
But
Origen
and
Athanasius
both
name
this
Dionysius
and
allege
sentences
out
of
him
,
Shew
that
M.
Allen
and
you
haue
wonne
the
fielde
,
for
Dionysius
credit
except
it
be
out
of
such
Origens
and
Athanasiusses
as
this
Dionysius
is
or
as
Damascene
and
the
second
Nycene
councell
alleage
,
to
whom
what
so
euer
could
be
counterfected
to
serue
their
purpose
,
was
wellcome
and
well
receiued
.
Epist.
9.
li.
1.
4
S.
Cyprian
shall
not
be
called
to
recorde
for
the
Church
of
Aphrike
or
Carthage
,
because
we
hearde
his
iudgement
before
:
who
plainely
commaunding
the
priestes
vnder
his
iurisdiction
not
to
celebrate
for
certaine
notorious
offenders
,
geueth
vs
to
witte
,
that
of
right
and
custome
it
belonged
in
his
prouince
to
others
that
passed
hense
in
obedience
and
piety
.
The
which
was
continued
in
that
part
of
the
worlde
till
Augustines
time
,
being
about
C
C.
yeares
after
him
.
Thus
breefely
he
telleth
you
the
practise
of
his
Church
.
In
praecibus
sacerdotis
quae
domino
deo
ad
eius
altare
funduntur
,
4
S.
Cyprian
should
be
called
to
record
,
if
you
could
tel
what
to
make
him
say
.
He
plainly
commaunded
the
Priests
vnder
his
iurisdiction
not
to
celebrate
for
certeyne
notorious
offenders
.
He
writeth
to
the
Elders
,
Deacons
,
and
people
of
Furnitanes
.
It
were
harde
for
you
to
proue
,
that
all
they
to
whome
he
did
write
were
vnder
his
iurisdiction
.
But
I
haue
aunswered
before
,
that
neither
prayer
nor
sacrifice
for
the
dead
,
can
be
proued
out
of
that
place
,
but
thankes
geuing
for
the
departing
,
and
sleeping
in
peace
of
the
godly
,
&
prayer
for
the
liuing
to
make
the
like
godly
ende
.
As
for
that
which
was
done
in
Augustines
time
,
doth
not
proue
what
was
done
200.
yeares
before
him
.
5
Nowe
for
the
Greeke
Churchies
and
the
Easte
,
S.
Chrysostome
and
Basil
in
their
Massies
(
for
so
nowe
the
worde
Lyturgia
is
vsed
of
all
the
diuine
writers
,
and
so
Erasmus
translateth
it
,
and
so
it
must
needes
be
taken
)
beare
sufficient
witnesse
of
the
Apostolike
tradition
in
this
point
.
For
in
S.
Chrysostoms
seruice
thus
the
prayer
is
made
for
the
dead
:
Lyturgia
Chrysosto
.
Remembre
good
Lord
our
spiritual
father
and
all
the
brotherhood
in
Christ
,
and
all
those
that
are
departed
hense
in
faith
,
our
fathers
and
our
brethern
&c.
And
againe
in
the
same
Masse
afterwarde
,
thus
he
prayeth
:
Remembre
all
those
,
good
Lorde
,
which
haue
taken
their
sleepe
in
the
hope
of
resurrection
,
and
life
euerlasting
:
Cause
them
to
take
rest
,
where
the
light
of
thy
countenaunce
is
shewed
.
Lyturgia
Basilia
.
In
S.
Basilles
Masse
which
the
Syrians
vse
,
there
is
also
prayers
for
the
departed
:
in
which
the
minister
desireth
God
to
remembre
all
them
which
be
passed
out
of
this
worlde
:
and
that
he
woulde
refreshe
them
in
his
holy
tabernacle
,
saffely
leade
them
through
the
horrible
and
fearefull
dwellings
,
&
place
them
in
quiet
and
ioyfull
abidinge
:
that
he
woulde
deliuer
them
from
the
lande
of
darkenesse
,
troble
,
and
sorowe
:
that
he
entre
not
into
iudgement
with
them
,
finally
that
he
woulde
mercyfully
remitte
and
pardon
,
what
so
euer
they
committed
through
the
vesture
of
the
flesh
,
that
was
worthy
punishment
.
This
prayer
was
pithy
,
and
toucheth
the
placies
of
punishment
and
purgation
in
the
next
life
.
5
Now
come
in
the
Liturgies
vnder
the
name
of
Chrysostome
and
Basill
,
which
M.
Allen
wil
needes
translate
masses
,
and
who
can
let
him
,
seeing
he
sayth
the
worde
is
so
vsed
of
all
diuine
writers
,
and
Erasmus
him selfe
translateth
it
so
.
This
man
is
very
generall
,
alwayes
,
all
men
,
all
diuines
&c.
But
why
is
Erasmus
brought
in
?
who
as
he
translateth
Lyturgia
for
Masse
,
so
he
iudgeth
that
Chrysostome
and
Basill
were
not
authors
of
those
Lyturgies
,
but
some
later
men
.
But
be
it
that
Chrysostome
and
Basill
did
write
these
Lyturgies
the
oldest
fathers
that
can
be
geuen
them
,
I
woulde
knowe
,
what
Lyturgies
they
had
in
those
Churches
,
before
Chrysostome
and
Basill
deuised
those
formes
that
are
sayed
to
be
theirs
.
And
why
Chrysostome
,
Basill
,
Gregory
,
or
any
other
that
prescribed
new
formes
of
seruice
,
were
not
content
with
the
old
formes
,
that
were
vsed
in
their
Churches
before
their
dayes
.
vndoubtedly
because
they
were
to
simple
for
their
curiositie
,
to
sincere
for
their
superstition
,
sauoring
of
the
auncient
trueth
,
not
fauoring
their
lately
receiued
errors
.
They
had
in
deede
in
elder
time
as
appeareth
by
Ephiphanius
the
name
of
oblation
,
but
it
was
for
the
Patriarkes
,
Prophets
,
Apostles
,
and
martyrs
,
which
plainely
sheweth
,
that
it
was
but
an
offering
of
thankes
geuing
,
as
Cyprian
doth
declare
,
that
they
offered
sacrifice
for
Laurentius
and
Ignatius
martyrs
,
when
they
did
celebrate
the
yearly
dayes
in
commemoration
of
their
suffering
Lib.
4.
epist.
5.
Of
which
ceremonies
and
forme
of
speaking
,
as
the
error
perhaps
tooke
strength
,
so
the
authors
of
these
Lyturgies
thought
to
confirme
it
by
publicke
authority
,
which
was
before
but
a
blinde
error
with
out
a
heade
.
6
So
there
is
extant
an
other
ordre
of
diuine
seruice
and
Celebration
of
the
communion
,
Vniuersalis
Canon
.
called
the
generall
Canon
,
vsed
in
Aethyopia
:
which
lately
with
the
rest
was
set
forth
in
Latine
:
in
that
so
generall
an
vsage
,
there
is
supplication
made
to
God
for
the
soules
also
.
Remembre
Lorde
(
sayth
the
minister
)
all
those
which
are
a
sleepe
,
and
rest
in
the
faith
of
Christ
,
place
their
soules
,
we
besich
thee
,
in
the
bosome
of
our
fathers
Abraham
,
Lyturgia
Armeniorum
.
Isaac
,
and
Iacob
.
So
likewise
in
the
seruice
of
the
Armenians
,
consonant
for
the
most
parte
to
the
Greeke
vsage
,
after
supplication
in
the
time
of
the
holy
oblation
for
the
liuing
,
straight
waye
prayers
be
deuoutly
made
for
the
deade
.
First
the
deacon
saith
.
Rogate
dominum
pro
animabus
quae
requiescunt
in
pace
,
in
primis
episcoporum
hic
quiescentium
.
That
is
to
say
:
pray
vnto
our
Lorde
for
the
soules
which
rest
in
peace
,
namely
and
before
all
other
,
for
the
Byshoppes
resting
in
this
place
.
And
then
he
prayeth
thus
:
Remembre
Lorde
and
haue
mercy
,
and
shewe
thy
fauourable
grace
to
all
the
soules
deceased
,
pacifie
and
illuminate
them
,
adioyne
them
to
the
company
of
holy
sainctes
in
heauen
,
and
make
them
worthy
of
thy
loue
.
6
For
the
Lyturgies
of
the
Aethiopians
and
the
Armenians
,
as
they
are
with
the
other
before
rehearsed
,
a
great
deale
more
modest
then
your
masses
,
so
are
they
not
of
such
antiquitie
that
they
can
prescribe
by
continuall
clame
,
vp
to
the
Apostles
time
,
nor
with
in
a
hundreth
yeares
and
more
of
their
time
,
they
sauoure
plainely
as
you
confesse
of
the
Armenians
,
the
vsage
of
the
Greeke
Church
,
which
follow
these
Lyturgies
which
beareth
name
of
Chrysostome
and
Basill
.
7
But
S.
Ambrose
in
his
preparatory
prayer
towardes
the
holy
oblation
,
A
notable
solemne
prayer
of
S.
Ambro●e
for
the
soules
departed
.
domine
Deus
meus
sit
illis
hodie
magnum
&
plenum
gaudium
de
te
pane
viuo
&
vero
qui
de
coelo
descendisti
,
&
das
vitam
mundo
:
de
carne
sancta
&
benedicta
,
agni
videlicet
immaculati
,
qui
tollis
peccatum
mundi
:
&
potare
de
fonte
pietatis
tuae
,
qui
per
lanceam
militis
de
latere
emanauit
crucifixi
Christi
,
domini
nostri
,
vt
consolati
exultent
in
laude
&
gloria
tua
sancta
.
This
in
English
:
we
besech
the
most
holy
father
for
the
soules
of
all
faithfull
departed
,
that
this
high
and
greate
sacrament
of
piety
,
may
be
vnto
them
helth
and
salfty
for
euer
,
ioye
,
release
,
and
perpetuall
refreshing
:
O
my
Lorde
God
geue
them
this
daye
greate
and
perfect
comfort
of
thee
,
which
art
the
bread
that
came
downe
from
heauen
,
and
geuest
life
to
the
worlde
.
Let
them
take
ioye
of
thy
holy
and
blessed
flesh
,
that
is
to
saye
of
the
lambe
that
taketh
awaye
the
sinnes
of
the
worlde
.
Geue
them
to
drinke
of
the
springe
of
thy
piety
,
which
by
the
pricke
of
the
souldiers
speare
,
did
aboundantly
ishue
out
of
the
side
of
our
Sauiour
Christ
and
Lorde
crucified
,
that
they
being
so
comforted
,
may
reioyse
in
thy
laude
and
glory
euerlastingly
.
To
be
brieefe
all
the
Christian
worlde
agreeing
,
as
Isiodorus
saith
,
vpon
one
waye
for
the
celebration
of
diuine
mysteries
,
De
Ecclesi
.
officijs
lib.
1.
Cap.
15.
maketh
intercession
for
the
faithfull
departed
,
that
by
the
blessed
sacrifice
,
they
maye
obteine
pardon
and
remission
of
their
sinnes
.
7
It
is
a
world
to
see
that
you
haue
nothing
in
a
manner
but
forged
euidence
,
to
proue
the
antiquitie
of
prayer
for
the
deade
,
in
publicke
seruice
of
the
Church
.
Who
is
so
ignoraunt
in
antiquitie
,
but
he
that
will
needes
be
obstinate
,
that
knoweth
not
those
preparatories
to
that
masse
,
to
be
none
of
S.
Ambrose
his
doings
.
Otherwise
it
were
not
harde
to
proue
,
that
by
the
name
of
sacrifice
,
he
meaneth
thankes
geuing
for
the
sacrifice
of
Christ
,
as
the
maner
of
that
vnpropre
speach
was
to
terme
the
holy
sacrament
,
which
is
but
the
seale
of
our
saluation
and
not
the
matter
thereof
it selfe
.
To
be
briefe
what
so
euer
Isidorus
sayth
,
if
all
the
worlde
agreed
,
that
intercession
and
sacrifice
should
be
offered
for
the
deade
,
seeing
it
disagreeth
from
the
worde
of
God
,
and
the
practise
of
the
primitiue
Church
so
long
as
it
followed
the
rule
of
Gods
worde
,
it
is
no
whit
to
be
regarded
.
8
For
I
assure
the
good
reader
,
that
all
realmes
which
nowe
by
Gods
grace
are
in
true
faith
,
and
their
Christianitie
continuing
,
or
else
before
haue
bene
,
and
now
by
schisme
doe
forsake
the
same
,
that
all
those
nations
as
they
receiued
one
faith
,
so
in
substance
they
haue
euer
agreed
vniformely
in
order
of
seruice
,
which
they
receiued
at
their
first
conuersion
from
the
way
of
gentilitie
,
by
the
good
prouision
of
such
,
as
wrought
vnder
God
in
their
happy
turne
to
the
Christian
faith
,
and
religion
.
The
same
men
that
brought
in
the
faith
of
Iesus
,
with
all
brought
in
this
way
of
worshipping
Christ
in
the
same
faith
,
take
away
then
this
order
of
worship
,
and
solemne
supplication
which
they
planted
,
thou
must
needes
ouerthrowe
the
faith
which
they
taught
also
.
This
I
say
was
euer
found
,
in
the
celebration
of
the
fearefull
mysterie
of
Christes
body
and
blood
,
besides
the
oblation
of
that
holy
host
for
the
quicke
and
dead
both
namely
for
certaine
,
and
generally
for
all
departed
in
Christ
,
a
solemne
prayer
and
supplication
.
Which
no
doubt
Christ
instituted
at
his
last
supper
,
which
the
holy
Ghost
afterward
secretly
suggested
to
the
Apostles
,
which
they
againe
faithfully
deliuered
to
the
nations
conuerted
by
their
preaching
,
and
to
diuerse
of
their
owne
disciples
:
by
whom
the
same
was
deriued
downe
to
our
dayes
,
taught
in
all
nations
,
and
carefully
practised
of
all
people
.
Whereof
we
haue
worthy
witnesses
for
all
countries
almost
.
For
so
the
godly
doctors
Tertullian
,
Cyprian
,
Augustine
,
both
taught
and
worshipped
in
Africke
,
the
same
doth
Hierom
and
Damascene
in
Syria
,
Origen
and
Athanasius
in
Egypte
.
Denyse
the
auncient
,
and
Bernarde
in
Fraunce
,
Chrysostome
in
Thrase
,
Basill
and
his
brethern
in
Cappadocia
,
Ambrose
and
Gregory
the
greate
in
Italy
,
Augustine
our
apostle
and
Bede
in
our
countrie
of
England
:
with
the
rest
of
all
nations
baptized
,
whome
I
named
before
,
and
might
doe
yet
a
number
:
what
shoulde
I
say
a
numbre
?
all
that
euer
were
counted
Catholikes
since
the
beginning
,
were
of
the
same
sense
in
that
cause
.
And
to
name
the
residue
where
these
do
not
serue
,
it
were
lost
labour
.
For
whome
they
can
not
moue
,
I
can
not
tell
what
maye
perswade
him
in
any
matter
.
Or
if
he
dare
not
bestow
his
credit
on
these
mens
doinges
,
whome
maye
he
salfely
trust
?
If
the
communion
and
faithfull
fellowship
,
of
so
many
godly
and
gracious
men
so
vniformely
consenting
both
in
the
teaching
and
practising
of
this
matter
,
can
not
sattell
and
quiet
a
mans
conscience
,
who
can
appeace
his
disquieted
vnsteadfast
minde
and
cogitation
?
If
in
the
construing
of
Gods
word
and
scriptures
,
so
many
of
such
graue
iudgement
,
of
so
approued
wisedome
,
of
so
passing
learning
,
of
such
earnest
studie
in
tryall
of
the
trueth
,
of
so
vertuous
a
life
,
of
so
heauenly
a
gifte
and
grace
in
the
expounding
of
Gods
worde
,
maye
not
be
salfely
followed
in
this
our
search
,
whome
shoulde
we
follow
,
or
to
whome
shoulde
the
simple
addicte
them selues
,
in
so
greate
a
turmoyle
of
learned
men
:
one
sorte
craking
so
fast
of
scripture
,
and
the
other
sorte
,
when
the
matter
commes
to
triall
,
alleaging
so
many
,
with
so
auncient
and
graue
testimony
for
the
true
meaning
of
the
same
?
to
which
I
saye
,
is
it
wisedome
to
geue
consent
and
credit
?
if
not
to
such
as
faithfully
both
followe
and
recite
the
scripture
with
the
agreement
of
the
worlde
for
the
true
sense
thereof
.
Lib.
2.
cap.
3.
Contra
epistolam
Parmeniani
.
S.
Augustine
writing
against
Parmenianus
the
Donatiste
,
much
woundereth
in
that
cleere
light
of
trueth
and
the
Churches
doctrine
,
the
heretikes
coulde
be
blinde
,
or
not
see
the
euidence
of
that
,
which
all
the
worlde
but
them selues
sawe
.
And
in
many
places
he
reckeneth
the
most
horrible
punishment
in
the
worlde
,
to
be
the
cecity
and
blindenesse
which
God
striketh
the
stubborne
mans
hearte
with
all
,
in
forsaking
the
fellowship
of
the
Churches
children
.
But
he
that
considereth
the
processe
of
our
cause
,
maye
a
thousand
times
more
maruaill
and
feare
Gods
heuy
iudgement
,
in
the
blinding
of
the
disobedient
mens
heartes
and
senses
for
sinne
.
If
they
them selues
were
of
their
consciences
examined
,
what
els
they
would
wishe
for
the
triall
of
any
doubt
,
I
am
sure
they
coulde
name
no
one
point
,
nor
any
meanes
in
the
worlde
,
which
our
cause
woulde
not
suffer
and
admitte
.
For
by
what
waye
so
euer
,
any
trueth
in
Gods
Church
was
seuerally
in
the
auncient
times
auouched
against
the
aduersary
heretike
,
I
am
sure
we
haue
the
same
with
the
aduauntage
.
And
for
this
last
point
of
prayers
in
the
Masses
of
all
nations
,
it
is
so
euident
,
that
no
man
can
gaine
saye
it
:
and
so
generally
practised
,
that
the
vsage
of
praying
coulde
in
no
matter
euer
so
cleerely
set
out
the
certaintie
of
our
belefe
,
as
in
this
.
8
If
you
will
take
M.
Allens
assurance
in
so
weighty
a
matter
,
that
vseth
so
commonly
to
lye
,
in
euery
tryfling
matter
,
you
are
worthy
to
be
deceiued
.
And
that
you
may
see
I
doe
him
no
wrong
,
see
I
pray
you
how
shamefully
he
lyeth
in
this
matter
,
whereof
he
maketh
such
impudent
assurance
.
He
sayth
the
same
men
which
brought
in
the
fayth
,
brought
in
the
same
order
of
seruice
,
and
planted
the
same
supplication
,
wherein
they
haue
vniformly
continued
,
&c
:
take
away
the
same
order
,
and
ouerthrow
the
fayth
which
they
taught
.
But
who
doth
not
know
,
that
Chrysostom
,
Basill
,
Ambrose
,
Gregory
,
which
he
nameth
to
be
the
first
auctors
of
those
orders
of
seruice
&
formes
of
supplication
,
which
before
he
commended
,
were
not
the
first
,
that
brought
in
the
fayth
into
Cappadocia
,
Thracia
,
or
Italy
.
But
the
Apostles
them selues
,
and
that
those
Churches
continued
more
then
300.
yeares
with
other
formes
of
publike
prayers
,
and
celebration
of
the
sacraments
before
these
men
were
borne
.
And
where
he
sayth
there
was
euer
found
in
the
celebration
of
the
sacrament
,
beside
oblation
of
the
host
for
the
quicke
and
the
deade
,
both
particularly
and
generally
,
a
solemne
prayer
for
all
departed
in
Christ
:
You
must
take
it
,
as
the
rest
of
his
assertions
,
which
be
euer
more
generall
then
their
probations
.
But
to
reproue
his
vanitie
,
the
order
of
prayers
and
administration
of
the
holy
misteries
,
described
by
Iustinus
Martyr
in
his
second
Apologie
,
and
of
Tertullian
also
in
his
Apologetico
doe
sufficiently
declare
,
what
was
the
vsage
of
the
Christians
in
those
purer
times
.
And
although
there
be
not
set
forth
vnto
them
,
what
forme
of
wordes
they
vsed
in
their
liturgie
,
yet
is
it
expressed
for
whom
and
what
they
prayed
.
Oramus
etiam
(
sayth
Tertullian
)
pro
Imperatoribus
,
pro
ministris
eorum
,
&
potestatibus
saeculi
,
pro
rerum
quiete
,
pro
mora
finis
,
We
pray
also
for
the
Emperours
,
for
their
ministers
and
the
powers
of
this
world
,
for
the
quiet
state
of
thinges
,
for
stay
of
the
end
.
Likewise
he
sheweth
,
to
whom
they
made
their
prayers
,
and
what
was
the
chiefest
sacrifice
that
they
did
offer
.
Haec
ab
alio
orare
non
possum
,
quam
à
quo
sciam
me
consecuturum
,
quoniam
&
ipse
est
qui
solus
praestat
,
&
ego
sum
cui
impetrare
debetur
famulus
eius
,
qui
eum
solum
obseruo
,
qui
ei
offero
opimam
&
maiorem
hostiam
,
quam
ipse
mandauit
,
orationem
de
carne
pudica
,
de
anima
innocente
,
de
spiritu
sancto
profatam
.
These
thinges
I
can
not
require
of
any
other
,
but
of
him
of
whom
I
know
I
shall
obteyne
.
For
it
is
he
alone
,
which
graunteth
,
and
I
am
he
which
should
obteyne
,
being
his
seruaunt
,
which
worship
him
onely
,
which
offer
vnto
him
that
principall
and
great
sacrifice
,
which
he
him selfe
commaunded
,
namely
prayer
proceding
out
of
a
chast
body
,
out
of
a
harmeles
soule
,
and
from
the
holy
spirite
,
This
he
speaketh
comparing
the
prayers
and
sacrifice
of
the
Christians
,
with
the
prayers
and
sacrifices
of
the
Gentiles
.
But
that
I
may
returne
to
M.
Allen
which
referreth
the
institution
of
prayer
,
and
sacrifice
for
the
deade
to
Christ
,
at
his
last
supper
,
to
the
secrete
suggestion
of
the
holy
Ghost
,
to
the
faithfull
deliuery
of
the
Apostles
,
and
the
constant
continuance
of
all
nations
.
Of
whom
will
he
be
a
feard
to
lye
,
when
he
fathereth
such
a
blasphemy
,
vpon
the
Apostles
,
vpon
the
holy
Ghost
,
and
vpon
Christ
him selfe
?
But
let
vs
consider
your
Sorites
.
Christ
you
say
no
doubt
,
did
institute
it
:
where
is
the
warraunt
of
this
vndouted
institution
?
you
aunswere
secrete
suggestion
of
the
holy
Ghost
,
howe
come
we
to
the
knowledge
of
this
secrete
suggestion
?
By
tradition
of
the
Apostles
:
who
is
witnesse
that
this
is
the
tradition
of
the
Apostles
?
Tertullian
,
Cyprian
,
Augustine
,
Ieronym
,
and
a
great
many
more
.
But
if
it
be
lawfull
for
me
once
to
pose
the
Papistes
,
as
you
do
often
the
Protestants
,
I
would
learne
why
the
Lord
would
not
haue
this
doubtlesse
institution
,
and
as
you
take
it
,
the
most
necessary
vse
of
the
sacrament
,
plainly
,
or
at
least
wise
obscurely
set
fo●th
by
Matthew
,
Marke
,
Luke
or
Paule
,
which
all
haue
set
forth
the
story
of
the
action
of
Christ
,
the
institution
of
the
sacrament
,
and
the
ende
or
vse
of
the
same
.
If
it
were
not
meete
at
all
to
be
put
in
writing
,
why
was
it
disclosed
by
Tertullian
,
Cyprian
,
Augustine
,
&c.
If
it
were
meete
to
be
put
in
writing
,
why
were
not
those
chosen
Scribes
Matthew
,
Marke
,
Luke
,
Paule
,
worthy
of
all
credit
,
rather
appoynted
for
it
,
then
Tertullian
,
Cyprian
,
Augustine
and
such
as
you
name
?
But
against
this
counterfect
institution
,
secrete
suggestion
,
and
fayned
tradition
,
S.
Paule
crye●h
with
open
mouth
to
the
Corinthians
.
1.
Cor.
11.
That
which
I
deliuered
vnto
vnto
you
,
I
receiued
of
the
Lorde
,
that
the
Lord
Iesus
the
same
night
,
&c.
In
which
wordes
he
declareth
without
couler
or
couerture
,
what
was
the
true
institution
of
Christ
,
of
what
witnesse
he
receiued
it
,
with
what
fidelitie
he
deliuered
it
,
what
the
sacrament
is
,
and
what
is
the
right
vse
of
it
,
to
condemne
all
maner
of
abuses
what
so
euer
may
rise
either
to
corrupt
this
onely
true
substance
,
and
onely
right
order
of
ministration
,
or
to
peruert
this
onely
right
vse
and
proper
ende
thereof
.
I
knowe
the
Papistes
will
flie
to
those
wordes
of
the
Apostle
,
the
rest
I
will
set
in
order
when
I
come
,
but
that
is
so
manifest
to
be
spoken
of
matters
of
externall
comlines
,
and
not
of
doctrine
of
the
sacrament
,
as
prayers
and
sacrifices
,
that
no
man
which
vnderstandeth
what
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
,
doth
signifie
,
can
doubt
or
make
any
question
of
it
.
Now
touching
the
credit
and
worthynesse
of
these
,
whom
he
so
highly
extolleth
,
as
I
woulde
not
goe
about
to
diminish
it
,
if
they
were
to
be
compared
with
vs
,
so
when
they
are
opposed
against
the
manifest
worde
of
God
and
the
credit
of
the
holy
Apostles
,
the
instruments
of
the
holy
Ghost
,
there
is
no
cause
that
we
shoulde
be
caried
awaye
with
them
.
But
the
controuersie
is
not
(
as
M.
Allen
sayth
)
of
the
authoritie
of
the
scriptures
in
this
matter
,
but
of
the
true
meaning
of
them
,
which
it
is
more
like
,
that
they
being
such
men
,
then
we
so
farre
inferior
to
them
,
should
knowe
,
I
aunswere
,
they
them selues
for
the
most
parte
confesse
,
that
prayer
and
oblation
for
the
deade
,
is
not
taken
at
all
out
of
the
scriptures
,
as
Tertullian
,
Augustine
and
other
,
the
rest
that
woulde
seeke
confirmation
in
the
scriptures
,
as
Chrysostome
and
such
like
,
doe
so
manifestly
wrest
them
to
their
purpose
,
that
the
Papistes
them selues
are
ashamed
to
vse
those
textes
of
scripture
for
their
proofes
.
And
as
for
such
places
,
as
the
later
Papistes
woulde
violently
draw
vnto
their
error
,
they
haue
fewe
or
none
of
the
olde
approued
writers
which
though
they
allow
their
error
yet
that
so
interpret
them
,
as
the
place
.
1.
Cor.
3.
and
Matth.
5.
And
what
a
shamelesse
creature
is
M.
Allen
,
to
say
the
controuersie
is
about
the
true
meaning
of
the
scripture
,
when
he
him selfe
in
the
next
leafe
before
,
affirmeth
that
prayer
and
sacrifice
for
the
deade
,
was
instituted
by
Christ
at
his
last
Supper
,
which
the
holy
Ghost
afterwarde
did
secretly
suggest
vnto
the
Apostles
,
and
they
as
secretly
deliuered
to
the
nations
.
For
,
no
worde
nor
halfe
worde
therof
is
conteined
in
their
writings
,
which
are
to
vs
the
only
true
testimony
of
their
tradition
.
Thus
haue
these
heretikes
no
grounde
of
their
heresie
,
but
shifte
from
the
worde
of
scripture
to
secret
tradition
,
from
tradition
to
the
meaning
of
scripture
,
from
the
plaine
meaning
of
scripture
,
to
the
vnconstant
opinions
of
men
,
from
the
variable
and
contrary
opinions
of
men
in
times
past
,
to
their
owne
obstinacy
and
continuaunce
in
error
in
time
present
&
yet
he
woundreth
,
that
we
are
so
blinde
,
that
we
can
not
see
the
cleere
light
of
the
trueth
.
If
Satan
transforming
him selfe
into
an
angell
of
light
,
hath
so
dasled
their
eyes
,
that
they
can
not
see
the
true
light
,
they
are
iustly
plagued
,
because
they
haue
refused
the
faithfull
testimony
of
Gods
worde
,
which
only
geueth
true
light
vnto
the
eyes
(
as
the
Prophet
saith
)
and
geuen
heede
to
spirites
of
errors
and
doctrines
of
deuils
,
by
whom
they
are
blinded
in
vtter
darkenesse
,
though
it
be
with
false
imagination
and
dreaminge
of
light
.
Yet
see
the
confidence
of
the
man
,
he
is
suer
,
that
if
we
were
examined
of
our
conscience
,
what
triall
of
this
doubt
we
woulde
wishe
,
there
is
none
we
coulde
name
,
but
his
cause
might
well
abide
it
.
Why
M.
Allen
,
we
haue
testified
of
our
conscience
longe
agoe
,
that
the
onely
authority
of
Gods
worde
written
,
shall
satisfie
vs
,
as
well
in
this
as
in
all
other
matters
,
if
you
were
as
desirous
to
satisfie
vs
,
as
you
pretend
,
and
as
able
to
performe
,
as
you
are
to
promise
,
we
should
haue
hearde
before
this
time
some
sentence
of
scripture
to
maintaine
,
prayer
and
sacrifice
for
the
deade
,
not
standing
vppon
voluntary
collection
,
but
either
in
plaine
wordes
or
necessary
conclusion
.
For
there
is
nothing
that
we
are
bounde
to
knowe
,
nothing
that
we
are
bounde
to
doe
,
but
either
in
expresse
wordes
or
in
necessary
collection
,
which
is
as
good
as
expresse
wordes
,
it
is
set
forth
in
the
holy
Scriptures
.
Beside
this
,
you
shoulde
bring
a
great
preiudice
against
vs
,
if
you
coulde
bringe
the
consent
and
practise
of
the
primitiue
pure
Church
for
the
space
of
an
hundreth
yeares
after
Christ
.
But
neither
of
these
doe
we
looke
to
see
,
we
before
see
with
our
eyes
the
certainety
of
those
thinges
,
whereof
now
we
contend
in
words
and
writinges
.
The
heretikes
of
our
time
and
country
,
be
yet
further
vrged
with
the
practise
of
prayers
for
the
deceased
,
their
contrary
communion
is
compared
with
the
olde
vsage
of
Celebration
:
They
are
ashamed
of
the
first
original
of
their
Christian
faith
,
they
are
weary
of
their
owne
seruice
,
they
are
kepte
in
ordre
by
the
wisedome
of
the
Ciuile
magistrates
,
and
are
forced
flatly
to
refuse
all
the
doctors
.
CAP.
XII
.
1
THe
chiefe
argument
,
that
the
Church
of
God
vsed
in
olde
time
against
Pelagius
the
enemy
of
Gods
grace
,
was
this
:
that
at
the
holy
altar
the
Priest
prayed
to
God
,
for
to
conuert
heretikes
and
infidells
to
the
faith
,
and
euill
liuers
wicked
conuersation
to
vertue
and
honesty
:
the
which
prayers
had
bene
to
no
purpose
,
if
the
grace
of
God
had
not
borne
the
principall
stroke
in
the
chaunging
of
mans
hearte
.
But
being
assured
of
this
as
a
grounde
,
that
the
prayer
of
the
Priest
in
the
whole
Churches
name
at
the
altar
,
can
not
but
beare
singular
strength
and
trueth
,
it
is
necessarily
concluded
,
that
seeing
the
publike
minister
so
prayeth
,
that
we
must
needes
beleue
,
that
God
hath
mans
hearte
in
his
hande
,
and
may
turne
it
to
the
belefe
of
his
worde
,
or
loue
of
his
will
,
as
he
liketh
and
listeth
:
notwithstanding
the
perfect
freedome
of
mans
will
,
which
by
Gods
grace
is
neuer
perished
,
but
alwayes
perfected
.
And
in
this
assured
foundation
of
the
publike
prayers
,
S.
Augustine
who
then
was
the
souldier
of
grace
,
so
triumphed
against
one
Vitalis
a
Pelagian
,
that
he
ringeth
him
this
peale
,
Exerce
contra
orationes
ecclesiae
disputationes
tuas
,
Epist.
107.
contra
Vital
.
&
quando
audis
sacerdotem
dei
ad
altare
exhortantem
populum
dei
orare
pro
incredulis
,
subsanna
pias
voces
ecclesiae
,
&
dic
te
non
facere
quod
hortatur
:
&
homo
in
Carthagiensi
eruditus
ecclesia
,
etiam
beatissimi
Cypriani
librum
de
oratione
dominica
condemna
.
Holde
on
fellow
,
exercise
thy
contentious
talke
against
the
vsuall
prayers
of
Gods
Church
,
and
when
thou
hearest
the
Priest
of
God
at
his
altar
exhort
the
people
to
praye
for
the
misbeleuers
,
scoffe
at
the
holy
wordes
,
and
make
him
aunswere
,
thou
wilt
not
pray
as
he
biddes
thee
:
And
being
brought
vp
in
the
Church
of
Carthage
,
condemne
withall
,
S.
Cyprians
worke
vpon
our
Lordes
prayer
,
wherein
he
teacheth
the
same
.
I
tary
nowe
the
longer
on
this
point
,
that
thou
mayest
learne
to
kepe
an
heretike
at
the
bay
:
and
to
fasten
thy
stroke
so
surely
vpon
him
,
that
which
waye
so
euer
he
shifte
,
he
shall
beare
thy
blowe
vpon
his
necke
and
sho●lders
.
It
is
not
for
our
cause
taken
in
hand
,
that
I
now
so
much
trauell
,
for
that
is
longe
sith
made
sure
enough
,
for
all
the
deuills
in
Hell
,
or
their
followers
in
earth
.
But
I
woulde
in
this
one
example
of
praying
for
the
deade
,
geue
the
studious
a
tast
of
all
such
wayes
,
as
the
trueth
of
all
other
pointes
in
controuersy
,
may
be
both
surely
defended
,
and
so
plainly
proued
and
vpholden
,
that
the
aduersary
shall
not
be
able
to
say
baffe
vnto
any
one
of
the
least
of
all
the
groundes
,
wherevpon
Gods
trueth
standeth
.
Handeling
then
our
good
men
as
S.
Augustine
did
the
like
,
say
to
them
boldely
:
that
the
same
Church
which
exhorteth
the
people
to
pray
for
the
misbeleuers
,
doth
geue
vs
example
to
pray
for
the
soules
departed
:
Vitalis
and
Pelagius
were
heretikes
for
withstanding
the
one
,
they
must
needes
be
as
very
heretikes
for
refusing
the
other
.
It
was
the
greatest
extremitie
that
Pelagius
coulde
be
driuen
to
by
force
of
Augustines
argument
,
to
mocke
at
the
priests
prayer
made
at
Gods
altar
,
and
that
which
then
was
so
foule
an
absurditie
for
those
false
teachers
,
can
it
be
borne
out
of
ours
with
honestie
?
Vitalis
the
Pelagian
had
a
foule
foyle
by
S.
Augustine
,
●hen
he
charged
him
with
the
contempt
of
S.
Cyprians
authoritie
Byshop
of
Carthage
,
being
him selfe
a
●hield
of
the
same
Church
.
And
shall
they
goe
away
so
smouthly
nowe
a
dayes
,
not
only
with
contempe
of
their
owne
English
patrons
and
Apostles
,
but
with
impudent
deniall
of
all
the
doctors
at
once
,
that
euer
were
gydes
of
Gods
Church
sith
Christes
faith
was
taught
?
It
was
of
Augustine
counted
a
singular
arrogancy
not
to
praye
in
that
forme
as
Gods
Church
and
ministers
at
the
altar
both
praye
them selues
,
and
exhorte
other
to
pray
:
and
shall
it
be
such
prayse
for
our
preachers
to
erect
a
new
seruice
to
be
checke
mate
with
the
olde
,
to
controele
the
rites
and
vsages
of
solemne
supplication
in
all
countries
Christianed
,
and
with
the
true
worship
to
banish
together
our
fathers
faith
?
CAP.
XII
.
1
IN
this
chapter
,
where
he
vomiteth
out
nothing
but
rayling
and
lying
,
he
doth
rather
bewraye
his
owne
infirmitie
,
then
touch
the
strength
of
our
cause
.
For
being
trobled
with
a
sore
laxe
of
the
tongue
,
which
I
take
to
be
a
like
disease
in
the
mouth
that
it
is
in
the
wombe
,
he
gusheth
out
nothing
but
bragging
,
and
faceing
,
scolding
,
and
sclaundering
,
tauntinge
and
trifling
.
And
therefore
I
will
but
breefely
confute
his
vanity
and
turne
him
to
his
matches
to
contend
in
that
kind
of
quarreling
.
The
chiefe
argument
(
he
sayeth
)
that
the
Church
in
times
past
and
Augustine
the
Churches
champion
,
vsed
against
the
Pelagians
,
was
to
shewe
that
their
heresie
was
contrary
to
the
publicke
prayers
of
the
Church
:
what
shoulde
I
vse
many
wordes
?
I
appeale
to
the
iudgement
of
all
Papistes
,
that
haue
not
loste
all
vse
of
naturall
reason
,
and
indifferent
iudgement
,
which
either
haue
reade
,
or
will
take
paines
to
reade
,
so
many
workes
as
Augustine
did
write
against
the
Pelagians
,
whether
of
an
hundreth
arguments
,
that
he
vseth
,
this
insultation
be
not
one
of
the
feeblest
:
which
tooke
no
holde
of
the
Pelagians
by
force
of
trueth
that
is
in
it
,
but
by
their
owne
concession
and
graunt
,
of
that
prayer
to
be
godly
and
them
to
be
of
the
Church
that
so
prayed
.
But
now
the
controuersie
is
not
onely
of
the
substance
of
doctrine
,
but
of
the
Church
it selfe
also
.
And
therefore
when
Augustine
had
to
doe
with
the
Donatistes
that
challenged
the
Church
vnto
them selues
,
he
setteth
all
other
tryalles
aside
,
and
prouoketh
onely
to
the
scriptures
.
Therefore
(
M.
Allen
)
if
you
wil
teach
your
schollers
to
kepe
vs
at
the
baye
as
heretikes
,
you
must
not
teach
them
to
barke
and
baule
,
nothing
but
the
Church
the
Church
,
like
tinckers
curres
,
but
you
must
instructe
them
to
open
conningly
out
of
the
scriptures
how
our
doctrine
is
contrary
to
the
trueth
,
and
yours
agreable
to
the
same
.
I
do
not
blame
you
if
you
would
faine
haue
that
argument
of
the
Church
,
without
tryall
which
is
the
Church
,
to
take
place
,
for
it
woulde
ease
you
and
your
fellowes
of
much
paine
,
it
woulde
serue
you
both
for
a
sworde
and
a
buckler
,
all
other
bookes
,
arguments
and
reasons
,
might
be
layed
a
side
and
keepe
silence
.
The
Church
sayth
it
,
and
we
are
the
Church
,
therefore
it
is
true
.
The
scriptures
them selues
are
altogether
needelesse
,
where
this
argument
may
stand
for
payment
.
This
is
so
plaine
a
proofe
,
that
the
aduersaries
shall
not
be
able
to
saye
baffe
vnto
it
.
In
deede
they
were
but
sory
whelpes
that
could
not
say
baffe
to
the
bleating
of
such
a
calfe
as
you
are
,
which
thinke
that
such
a
foolish
cauill
,
can
carry
credit
with
them
that
haue
any
cromme
of
brayne
in
their
heads
.
The
Church
prayeth
so
,
therefore
it
is
true
.
Nay
Syr
,
you
pray
,
and
practise
to
controle
the
word
of
God
,
therefore
you
are
not
the
Church
of
God
.
Proue
that
you
doe
not
so
,
or
else
prate
as
long
as
you
wil.
And
thinke
not
to
dorre
vs
with
Cyprians
name
,
where
as
if
you
had
his
iudgement
,
we
might
be
bold
to
say
as
the
same
Augustine
hath
giuen
vs
example
:
Nos
nullam
Cypriano
facimus
iniuriam
,
cum
eius
quaslibet
literas
,
à
canonica
diuinarum
scripturarum
auctoritate
distinguimus
.
Neque
enim
sine
causa
tam
salubri
vigilantia
canon
Ecclesiasticus
constitutus
est
,
ad
quem
certi
Prophetarum
&
Apostolorum
libri
pertinent
,
quos
omninò
iudicare
non
audeamus
,
&
secundum
quos
de
caeteris
literis
,
vel
fidelium
vel
infidelium
liberè
vindicemus
.
Contra
Cresconium
Gram.
lib.
2.
cap.
31.
We
doe
Cyprian
none
iniurie
at
all
,
when
we
put
difference
betwene
any
of
his
writinges
,
from
the
canonicall
authoritie
of
the
holy
Scriptures
.
For
not
without
a
cause
with
so
holesome
diligence
is
the
ecclesiasticall
canon
appoynted
,
vnto
which
certeyne
bookes
of
the
Prophets
and
Apostles
doe
perteyne
,
which
we
dare
not
iudge
at
all
,
according
to
which
we
may
freely
iudge
of
all
other
writings
either
of
faithfull
men
or
infidells
.
And
againe
in
the
32.
chapter
.
Ego
huius
epistolae
auctoritate
non
teneor
,
quia
literas
Cypriani
non
vt
Canonicas
habeo
,
sed
eas
ex
canonicis
considero
,
&
quod
in
eis
diuinarum
scripturarum
auctoritati
congruit
,
cum
laude
eius
accipio
,
quod
autem
non
congruit
,
cum
pace
eius
respuo
.
I
am
not
bound
to
the
authoritie
of
this
epistle
,
because
I
count
the
letters
of
Cyprian
not
as
canonicall
scriptures
,
but
I
consider
them
by
the
canonicall
scriptures
,
and
what
so
euer
I
finde
in
them
agreeable
to
the
authoritie
of
holy
Scriptures
,
I
take
it
with
his
prayse
,
that
which
agreeeth
not
,
I
reiect
it
with
his
leaue
.
Iudge
here
(
gentle
reader
)
whether
Augustine
would
or
should
with
any
indifferency
,
bind
either
men
to
the
absolute
admitting
of
Cyprians
authoritie
,
wherwith
he
would
not
be
holden
him self
,
and
know
Allen
for
a
Iangler
on
Augustines
wordes
against
the
meaning
of
Augustine
,
or
any
reasonable
man
.
2
I
would
learne
by
what
Churches
example
they
haue
lefte
out
of
their
newe fangled
phantasticall
seruice
,
the
offering
and
praying
for
the
departed
.
One
of
them
was
so
impudent
,
to
say
in
an
open
booke
that
the
Lyturgies
of
the
fathers
made
all
against
the
Catholikes
,
&
for
the
proofe
of
their
false
assertions
.
Wherein
sir
I
pray
you
tell
me
?
I
woulde
call
you
by
your
name
,
if
I
knew
who
you
were
there
you
were
ashamed
of
your
owne
name
,
I
gesse
it
was
M.
Pilkinton
of
Duresme
.
therefore
ye
shall
lacke
the
glory
of
your
assertion
.
But
who
so
euer
you
be
,
I
pray
you
what
affinitie
betwixt
their
office
of
celebration
and
yours
,
doe
you
finde
?
they
offer
the
holy
hoste
,
they
worship
it
,
they
shewe
it
,
they
pray
vnto
it
,
which
of
all
these
doe
you
?
they
blesse
it
with
the
signe
of
the
holy
crosse
,
they
practise
the
action
vpon
an
altar
,
how
well
follow
you
these
?
they
pray
for
the
deade
,
they
make
inuocation
solemnely
to
sainctes
,
they
ioyne
with
all
catholike
Churches
in
the
worlde
,
where
is
your
cause
here
amended
,
or
ours
not
plainely
proued
?
If
their
seruice
like
you
so
wel
,
or
at
least
better
than
S.
Gregories
Masse
,
you
might
with
more
honestie
haue
chosed
for
any
one
of
them
,
then
haue
forged
a
newe
one
of
your
owne
:
which
in
deede
is
directly
repugnant
to
all
other
rites
in
the
Christian
world
.
Which
you
may
well
terme
the
seruice
of
contradiction
and
damnation
,
as
one
that
neither
communicateth
with
the
sainctes
in
heauen
,
with
the
soules
in
purgatory
,
nor
with
the
faithfull
aliue
.
And
being
ashamed
of
the
Latine
Church
,
you
chalenge
an
other
origine
of
faith
out
of
the
Easte
parte
:
as
though
your
matter
were
well
amended
,
if
you
might
shake
of
that
faith
and
worship
which
our
countrie
in
her
conuersion
first
receiued
,
and
in
which
till
this
daye
she
hath
happely
lyued
,
and
make
the
heade
of
our
holy
tradition
vncertaine
,
by
referring
vs
vnto
an
vnknowen
origine
.
2
He
would
know
by
what
churches
example
,
we
haue
left
out
of
our
seruice
,
which
he
tormeth
like
him self
,
prayers
and
sacrifice
for
the
deade
,
as
though
he
hath
not
bene
often
tolde
by
the
example
of
Gods
Church
▪
whereof
w●
haue
sure
warrant
out
of
Gods
word
by
example
of
the
eldest
Church
,
and
nearest
to
the
Apostles
tymes
,
as
we
haue
shewed
out
of
Iustinus
Martyr
and
Tertullian
before
he
became
an
heretike
.
And
as
for
him
,
that
affirmed
the
old
Liturgies
,
to
make
against
your
masse
,
though
he
be
better
able
to
aunswere
for
him selfe
,
yet
haue
I
shewed
also
,
that
there
are
none
so
full
of
blasphemy
,
as
your
masse
is
.
And
it
is
easie
to
be
gathered
by
Epiphanius
,
that
the
olde
forme
of
liturgie
was
,
but
to
make
mention
of
the
deade
,
to
haue
them
in
remembraunce
.
And
because
they
vsed
to
make
memory
of
all
sortes
of
men
that
were
deade
in
Christ
,
he
expoundeth
it
according
to
the
errour
of
his
time
,
that
this
memory
was
a
prayer
for
the
sinners
,
for
the
iust
,
as
Patriarkes
,
Prophets
,
&c.
a
signification
that
they
were
inferior
to
Christ
.
A
simple
cause
why
they
should
be
remembred
,
but
this
shift
he
is
driuen
vnto
,
because
he
did
not
consider
,
that
the
memory
and
oblation
which
the
olde
fathers
made
for
all
departed
in
Christ
,
was
a
sacrifice
of
thankes
giuing
and
not
of
prayers
for
them
.
The
same
order
&
errour
doe
all
the
later
liturgies
follow
,
making
memory
&
prayers
for
all
them
that
are
departed
in
the
faith
.
In
the
memory
of
all
departed
they
follow
the
olde
order
,
in
praying
for
all
,
they
follow
the
latter
error
,
which
had
chaunged
the
sacrifice
of
thankes
giuing
into
the
sacrifice
of
prayer
.
But
herein
they
declared
,
that
they
had
not
yet
generally
receiued
your
newe
doctrine
of
purgatory
,
because
they
prayed
not
as
you
doe
,
for
them
onely
that
are
in
purgatory
,
to
whom
onely
you
confesse
the
prayers
to
be
needefull
and
profitable
,
but
for
all
that
are
departed
in
the
fayth
of
Christ
from
the
beginning
of
the
worlde
.
And
now
Syr
I
haue
shewed
,
wherein
they
make
against
you
.
But
where
as
you
taunt
at
the
author
of
that
booke
,
because
he
setteth
not
his
name
vnto
it
,
you
shew
your
witte
,
&
bewray
your
disease
.
You
can
neither
tell
what
to
speak
,
nor
yet
how
to
hold
your
peace
.
In
the
margent
you
gesse
it
was
M.
Pilkington
of
Duresme
:
you
would
faine
haue
such
a
man
to
be
your
aduersary
,
that
though
you
tooke
the
foyle
,
y●t
you
might
boast
,
that
you
were
so
bold
as
to
fight
with
him
.
But
it
is
an
easyer
matter
for
such
a
desperate
dicke
to
beginning
a
fraye
,
then
to
ende
it
.
If
I
may
be
as
bolde
to
gesse
as
you
:
I
gesse
that
he
which
made
that
lusty
chalenge
of
the
Papist
against
the
Protestant
,
promising
to
recant
at
the
ende
of
euery
article
,
if
he
colde
be
aunswered
,
was
such
a
tryed
Thraso
as
M.
Allen
?
if
you
aske
me
what
is
the
grounde
of
my
gesse
,
to
omit
the
stile
somewhat
like
,
I
will
aunswere
as
one
in
Plautus
doth
:
Credo
te
esse
ab
illo
,
nam
ita
nugas
blattis
.
I
take
it
to
be
euen
you
,
you
are
so
full
of
bracing
and
facing
.
But
who
so
euer
he
was
,
was
he
ashamed
of
his
name
because
he
set
not
his
name
vnto
it
?
and
was
the
man
of
Chester
ashamed
of
his
name
because
he
setteth
it
not
to
his
treatise
?
Finally
be
all
those
Papistes
ashamed
of
their
names
,
which
haue
written
so
many
petty
pamphlettes
to
be
caried
abrode
in
Popish
fellowes
pocketts
?
O
intemperate
tonge
,
which
can
not
spare
such
tauntes
,
as
redounde
to
him selfe
and
his
owne
good
maisters
reproch
.
Your
lyes
of
offering
,
worshipping
,
and
praying
to
the
hoste
be
reproued
alredy
,
you
say
we
might
with
more
honesty
haue
coped
for
one
of
those
Lyturgies
,
if
we
liked
not
Gregories
Masse
,
rather
then
to
haue
forged
a
new
.
I
aunswere
we
haue
with
more
honesty
reformed
our
Lyturgie
according
to
the
worde
of
God
,
and
example
of
the
oldest
Church
,
then
Gregory
,
Basill
,
Chrysostome
,
(
if
they
were
theirs
)
or
who
so
euer
were
authors
of
those
Liturgies
,
did
leaue
the
auncient
Lyturgies
that
were
vsed
in
the
Church
before
their
time
,
because
they
did
not
sufficiently
expresse
their
errors
and
superstition
,
and
forge
them
newe
of
their
owne
contrary
to
the
worde
of
God
.
And
where
as
you
prate
of
the
Latine
Church
and
the
East
parte
,
we
neither
refuse
the
Latine
Church
while
it
was
pure
,
nor
receiue
the
East
Church
where
in
it
was
corrupt
,
but
the
scripture
is
a
rule
vnto
vs
to
iudge
all
Churches
by
.
Although
it
were
easy
to
proue
by
that
controuersie
,
which
the
Britaynes
and
the
Scottes
had
against
the
Saxons
,
about
the
celebration
of
Easter
,
that
our
countrie
first
receiued
their
conuersion
from
the
East
Church
,
whose
ceremonie
they
did
then
defend
,
euen
as
the
East
Church
did
longe
before
against
Victor
Bishoppe
of
Rome
.
By
which
it
appeareth
that
this
lande
did
neuer
receiue
the
doctrine
and
ceremonies
of
the
Latine
Church
before
the
time
of
the
Saxons
.
And
whereas
you
slaunder
vs
for
referringe
our
faith
to
an
vncertaine
and
vnknowen
Origine
,
the
contrary
is
manifest
,
when
we
referre
it
to
no
iudgement
,
or
company
of
men
,
but
to
the
authoritie
of
Gods
worde
and
all
them
that
will
be
subiect
therevnto
.
But
I
tarye
to
longe
in
these
trifles
.
3.
Euery
man
in
the
primitiue
Church
counted
the
spring
of
his
faith
more
pure
,
and
a
great
deale
more
cleare
,
if
he
coulde
against
an
heretike
declare
by
good
testimony
that
his
belefe
did
at
length
by
iust
counte
,
fall
into
the
Romane
Church
.
So
doth
Irenaeus
against
the
Valentinians
,
so
doth
Cyprian
against
the
Nouatians
,
so
doth
Tertullian
and
Vincentius
against
all
heretikes
,
so
doth
Augustine
and
Optatus
against
the
Donatistes
,
so
doth
Hyerom
and
all
the
reste
,
against
the
Arians
.
All
these
thought
they
had
a
great
vauntage
,
if
they
could
by
plaine
accompt
proue
against
an
heretike
that
their
doctrine
ishued
from
the
Byshop
of
Rome
.
De
prescri
.
aduers.
haereti
.
Goe
whether
thou
wilt
(
saith
Tertulian
)
and
thou
shalt
finde
some
Apostolike
seat
to
instruct
thy
conscience
:
thou
hast
harde
by
the
Philippos
,
or
Ephesus
,
or
Rome
,
Epist.
165.
and
there
loe
fetch
we
the
authority
of
our
faith
.
S.
Augustine
that
knewe
best
how
to
fetche
an
heretike
ouer
the
coles
,
vrgeth
him
euer
to
reduce
his
doctrine
to
some
Bishop
of
Rome
:
when
he
had
him
once
at
that
strait
,
then
loe
,
he
goeth
through
the
whole
ranke
of
holy
Byshoppes
by
name
,
to
the
nomber
of
fourty
well
neare
.
Bring
me
once
an
euident
declaration
that
your
faith
ishued
from
any
one
byshop
of
that
Sea
,
and
then
you
may
passe
throw
the
longe
line
of
that
succession
with
out
bracke
,
or
any
rupture
in
the
worlde
.
I
coulde
make
accompt
(
sayth
Irenaeus
)
of
many
successions
of
Apostolike
Churches
:
but
that
were
to
longe
,
only
Rome
shall
serue
,
that
is
the
greatest
,
the
auncientest
,
and
best
knowen
,
and
by
the
tradition
of
that
Church
confundimus
omnes
eos
,
Lib.
3.
cap.
3
we
vtterly
confounde
all
heretikes
.
It
is
a
straunge
thinge
,
that
the
fathers
hauing
store
of
Apostolike
successions
,
did
euer
chuse
out
for
the
warrant
of
their
faith
from
amongest
the
reste
,
the
Roman
Seate
:
And
now
when
there
is
no
apostolike
Church
left
in
the
whole
worlde
but
it
,
3
Euery
man
in
the
primitiue
Church
,
compted
the
springe
of
his
faith
more
pure
,
if
he
coulde
deriue
it
out
of
the
holy
Scriptures
,
and
shew
the
continuance
thereof
,
in
any
of
the
Apostolicke
Churches
whereof
Rome
was
but
one
.
And
condemned
all
heresies
of
nouelty
or
later
string
,
which
coulde
not
bring
the
first
author
of
their
heresies
,
eyther
from
any
of
the
Apostles
:
or
apostolicke
men
which
continued
in
the
doctrine
of
the
Apostles
:
as
Tertullian
doth
in
that
booke
De
praescriptionibus
aduersus
haereses
.
The
like
doth
Irenaeus
.
And
that
these
men
specially
named
the
Church
of
Rome
,
it
was
because
the
Church
of
Rome
at
that
time
as
it
was
founded
by
the
Apostles
,
so
it
continued
in
the
doctrine
of
the
Apostles
.
And
these
heretikes
for
the
most
parte
had
bene
sometimes
of
the
Church
of
Rome
,
as
Valentinus
,
Marcion
,
Nouatus
.
But
none
of
these
fathers
,
as
M.
Allen
woulde
haue
it
appeare
,
was
such
a
sclaue
to
the
Church
of
Rome
,
that
what
so
euer
pleased
the
Byshoppes
of
that
Sea
,
they
were
ready
to
accept
.
For
then
woulde
not
Irenaeus
so
sharpely
haue
reproued
Victor
,
as
Eusebius
declareth
of
him
Lib.
5.
cap.
25.
Cyprian
woulde
not
haue
taken
vp
Cornelius
and
Stephanus
as
appeareth
by
his
epistles
.
Hieronym
woulde
not
haue
bene
so
bolde
to
call
Rome
the
purple
whore
of
Babylon
Praefat.
ad
Paulinum
in
lib.
Didym
.
Nor
to
compare
the
bishoppe
of
Eugubium
with
the
bishop
of
Rome
Euagrio
,
nor
to
make
the
Church
of
England
equall
with
the
Church
of
Rome
:
Nec
iam
altera
Romanae
vrbis
ecclesia
,
altera
totius
orbis
existimanda
est
.
Et
Gallia
,
&
Britania
,
&
Africa
&
Bersis
&
Oriens
&
Indiae
&
omnes
barbarae
nationes
vnum
Christum
adorant
,
vnam
obseruant
regulam
veritatis
.
Si
authoritas
quaeritur
,
orbis
maior
est
vrbe
.
Neither
must
we
thinke
that
there
is
one
Church
of
the
citye
of
Rome
an
other
of
all
the
worlde
beside
.
Both
France
and
Britayne
and
Africa
,
and
Persia
,
and
the
Easte
,
and
India
,
and
all
barbarous
nations
worship
one
Christ
,
keepe
one
rule
of
trueth
.
If
authoritie
be
sought
,
the
world
is
greater
then
one
citye
&c.
Loe
Syr
,
here
is
a
Church
and
christianity
,
and
a
rule
of
trueth
,
with
out
the
byshoppe
of
Rome
,
with
out
the
Church
of
Rome
,
yea
,
and
contrary
to
the
church
of
Rome
.
For
to
them
that
alleged
the
custome
of
the
church
of
Rome
,
he
sayth
:
Quid
mihi
profers
vnius
vrbis
consuetudinem
?
what
bring
you
me
the
custome
of
one
citye
?
and
Augustine
him selfe
,
that
knwe
so
well
to
fetch
an
heretike
ouer
the
coles
,
I
trowe
fetched
Zosimus
,
Bonifacius
,
and
Coelestinus
byshoppes
of
Rome
meetly
well
ouer
the
coles
,
when
he
and
his
fellowes
the
byshoppes
of
Africa
,
tooke
them
with
plaine
forgerie
,
and
falsification
of
the
canons
of
the
councell
of
Nice
.
Consilio
Milebitano
&
Africano
.
As
for
that
which
M.
Allen
compteth
so
strange
,
is
for
lacke
of
skill
and
right
iudgement
.
For
the
same
cause
that
moued
those
auncient
fathers
to
appeale
to
the
iudgment
of
the
church
of
Rome
,
moueth
vs
now
to
condemne
the
church
of
Rome
of
heresie
.
wherefore
did
they
reuerence
the
church
of
Rome
?
Aske
Tertullian
,
he
aunswereth
because
it
had
by
succession
reteined
euen
vntill
his
dayes
,
that
faith
which
it
did
first
receiue
of
the
Apostles
:
Therefore
it
was
a
true
Church
,
therefore
it
was
an
apostolicke
Church
,
which
because
it
doth
not
nowe
,
neither
hath
done
of
many
yeares
,
and
hath
nothing
to
boast
of
,
but
the
empty
names
of
many
good
bishops
,
but
thrise
as
many
more
of
cursed
Antichristes
,
therefore
it
is
nowe
a
false
church
,
and
a
company
of
heretikes
,
departed
from
the
auncient
Romaines
true
and
apostolicke
faith
.
4
Bring
my
faith
once
to
S.
Gregory
,
and
the
very
streame
shall
driue
me
to
S.
Peter
and
Paule
,
maugre
all
their
beardes
.
In
which
ordre
of
Byshops
,
finde
me
one
that
set
forth
by
decree
any
practise
of
contrary
doctrine
,
to
that
which
his
next
predecessor
did
before
him
mainteine
,
&
I
will
go
seeke
with
the
stray
,
a
newe
mother
Church
to
founde
my
faith
vpon
.
If
all
be
in
this
succession
salfe
and
sounde
,
what
a
folly
were
it
to
forsake
our
owne
mother
,
and
spring
of
our
belefe
,
to
seeke
other
which
haue
often
erred
when
they
stoode
,
and
nowe
be
almost
wholy
decaide
.
But
yet
it
is
wisedome
for
false
teachers
with
all
force
to
flie
from
so
greate
light
,
as
maye
arise
to
the
trueth
by
the
recognising
of
that
sounde
succession
,
and
going
the
iuste
contrary
way
from
the
olde
doctors
faith
,
it
is
not
to
be
thought
straunge
,
that
they
directly
seeke
to
ouerthrowe
that
bulwarcke
,
which
they
euer
leaned
vnto
in
the
stormes
of
schisme
and
heresie
.
The
shrewes
do
knowe
full
well
the
might
of
trueth
in
that
Seate
and
succession
,
to
haue
beaten
downe
all
their
forefathers
,
the
heretikes
of
all
agies
.
They
feare
their
fall
,
whose
steppes
they
follow
.
They
vtter
much
malice
,
&
torment
them selfe
in
euery
sermon
in
vaine
:
that
Church
feeleth
no
sore
,
but
in
sorow
of
compassion
towardes
her
forsakers
:
she
hath
bidden
greater
stormes
then
this
,
first
by
tyraunts
,
then
by
heretikes
,
last
and
most
by
the
euill
life
of
her
owne
Bishoppes
.
In
all
which
she
yet
standeth
,
and
euer
riseth
to
honour
,
as
she
is
most
impugned
.
Their
owne
preaching
hath
singularly
opened
the
might
of
God
in
the
defense
of
that
Seate
of
vnity
.
When
they
first
beganne
to
touche
and
taunt
the
Pope
in
euery
sermon
,
in
euery
playe
,
in
booke
and
balate
,
men
that
before
liuing
in
faithfull
simplicitie
much
medled
not
with
his
matters
,
nor
often
hearde
of
his
name
,
beganne
straight
upon
their
busy
ralinge
,
to
conceiue
by
reasonable
discretion
,
that
there
lay
some
greate
grounde
of
matter
and
weight
of
trueth
vpon
that
point
which
they
coulde
not
digest
in
so
many
yeares
bauling
and
barking
at
his
name
:
they
saw
the
Pope
euer
in
their
way
,
neuer
out
of
their
mouth
,
and
they
doubted
not
but
that
singular
hatred
grew
vpon
some
great
importance
:
and
so
admonished
luckely
by
the
aduersaries
,
they
sought
the
bottom
of
that
perfecte
and
deepe
hatered
,
and
found
that
it
was
the
olde
sore
of
the
Arians
,
and
disease
of
the
Donatistes
,
and
common
to
all
heretikes
:
they
perceiued
by
S.
Cyprian
that
the
first
attempte
of
such
men
,
By
heretiks
preaching
many
are
become
Catholikes
.
And
this
earnest
consideration
causeth
many
at
this
daye
to
forsake
their
heresies
:
and
to
be
a
greate
deale
mo
at
this
time
,
which
know
the
trueth
of
this
matter
,
then
when
they
beganne
first
to
preach
thereof
.
4
Bring
this
mans
faith
to
Gregory
,
&
then
the
streame
shall
driue
him
to
Peter
and
Paule
,
Nay
M.
Allen
bring
you
your
faith
from
Peter
and
Paule
by
good
testimony
of
their
holy
writings
,
and
then
you
shall
not
neede
to
rowe
in
Cockelaurels
bote
,
neither
with
streame
nor
against
it
.
But
you
offer
vs
fayre
play
,
we
must
bring
you
one
Bishop
of
Rome
,
that
did
set
forth
by
decree
,
any
practise
of
contrary
doctrine
,
to
that
which
his
next
predecessor
did
before
him
mainteyne
,
and
you
will
seeke
a
newe
mother
Church
.
If
I
should
bring
you
Sabinianus
which
controlled
the
decrees
of
Gregory
:
or
Stephanus
that
condemned
the
decrees
of
Formosus
,
from
which
time
the
story
testifieth
,
that
it
grewe
vnto
a
custome
,
that
euery
Bishop
would
condemne
his
predecessors
decrees
,
you
woulde
aunswere
that
all
this
was
without
your
compasse
.
So
will
you
say
if
I
name
Honorius
,
who
was
an
heretike
of
the
sect
of
the
Monothelites
,
condemned
both
by
his
successor
and
by
a
generall
councell
.
I
bring
no
small
proofes
M.
Allen
,
but
such
as
you
can
not
with
for
greater
.
Looke
in
the
sixt
generall
councell
,
holden
at
Constantinople
.
Acti
.
13.
there
shall
you
reade
that
the
decretall
epistle
of
Honorius
whereby
he
confirmed
Sergius
in
his
heresie
,
was
redde
,
and
burned
,
&
Honorius
him selfe
anathematized
,
as
an
heretike
.
Loke
a
litle
further
vnto
the
18.
action
,
there
shall
you
find
the
decretall
epistle
of
Pope
Leo
the
second
,
written
to
the
councell
wherein
he
condemneth
Honorius
his
predecessor
for
an
heretike
,
and
his
doctrine
for
heresie
.
But
what
say
you
to
Liberius
&
Felix
whereof
eyther
one
,
or
as
Ieronym
affirmeth
,
both
were
Arians
?
how
were
their
decrees
liked
of
their
successors
?
how
did
they
allowe
the
decrees
of
their
predecessors
?
Finally
where
as
you
say
,
that
our
earnest
&
often
preaching
against
the
Pope
hath
wonne
you
so
many
Catholikes
,
we
will
by
Gods
grace
continue
to
gratifie
you
still
by
that
meanes
,
and
geue
you
good
leaue
when
you
haue
counted
your
cardes
,
to
boast
of
your
winnings
.
5
But
I
will
not
presse
them
ouer
sore
:
suppose
I
graunt
them
that
which
they
would
so
gladly
winne
:
that
we
had
not
our
faith
first
from
Rome
,
though
it
be
as
false
,
as
God
is
true
.
But
suppose
it
were
not
so
,
and
I
geue
you
leaue
to
father
your
faith
where
you
will
.
If
it
be
not
vpon
Latimer
(
whome
a
foolish
fellowe
,
in
the
booke
of
conference
betwixt
Latimer
and
Ridley
,
termeth
the
English
Apostle
:
as
one
more
worthy
of
that
name
(
as
he
sayth
)
then
Augustine
,
but
else
where
you
will
:
and
when
you
haue
done
,
proue
me
that
your
mother
Church
prayeth
not
for
the
departed
in
her
Masse
and
solemne
seruice
,
and
you
shall
be
exalted
vp
for
euer
.
And
at
your
next
chaunge
frame
your
newe
communion
after
that
olde
vsage
on
Gods
blessinge
:
If
you
can
finde
any
forme
of
celebration
farre
enough
from
ours
,
followe
it
and
spare
not
.
But
I
am
sure
,
you
shall
neuer
be
hable
to
finde
any
olde
seruice
in
the
worlde
fit
for
your
newe
diet
.
Our
Masse
is
all
one
with
the
Masses
of
a●l
other
cuntries
and
tymes
.
They
be
all
to
much
like
our
Masse
for
your
purpose
,
as
in
deede
alone
in
euery
pointe
of
importance
with
ours
.
As
the
Churches
to
whome
they
belonged
,
perfectly
before
their
decay
,
in
faith
and
vnity
agreed
with
ours
.
5
Although
we
account
Latimer
for
a
worthy
teacher
,
and
more
worthy
of
the
name
of
an
Apostle
for
his
apostolike
doctrine
,
then
Augustine
the
Monke
,
yet
builde
we
our
faith
(
as
you
know
)
neither
vpon
him
,
nor
any
other
,
but
onely
vpon
the
word
of
God
.
And
as
for
our
mother
Church
,
is
no
certayne
place
,
or
company
of
men
in
any
one
place
vpon
earth
,
but
Ierusalem
which
is
aboue
,
is
mother
of
vs
all
.
Galat.
4.
And
who
so
euer
were
children
of
this
Church
,
would
neuer
find
fault
with
our
communion
,
which
can
not
be
condemned
by
the
worde
of
God
,
and
therefore
careth
not
for
the
comparison
of
the
custome
of
other
men
which
whether
they
vsed
the
like
or
not
,
in
forme
of
wordes
,
which
is
not
materiall
,
so
they
vsed
not
other
substance
of
matter
except
they
did
it
beside
the
word
of
God
.
How
like
your
Masse
is
to
other
country
masses
,
when
there
was
neuer
any
masse
but
yours
,
I
leaue
it
to
consider
and
compare
to
all
them
that
had
rather
see
the
truth
them selues
,
then
to
be
deceiued
by
you
.
6
I
am
sure
when
you
can
not
like
your
owne
communion
,
ye
woulde
not
be
pleaced
with
one
of
an
others
making
.
But
an
other
you
must
needes
haue
,
and
further
you
must
go
from
vs
,
walke
forwarde
you
will
to
the
extreme
ende
of
heresie
,
and
vtter
denying
of
Christianity
.
All
the
world
can
not
stoppe
your
falling
from
the
hill
of
Gods
Church
,
till
you
come
in
the
bottomlesse
pit
of
Hell.
I
woulde
be
loth
to
sclaunder
them
with
the
brute
of
the
worlde
,
which
though
it
be
in
euery
mans
mouth
,
that
they
like
not
this
communion
,
yes
vpon
that
rumour
I
would
not
haue
sayd
so
farre
,
but
that
they
haue
vttered
their
owne
meaning
,
in
a
treatise
of
their
owne
making
,
in
these
wordes
:
In
mariage
as
in
all
other
thinge●
beside
,
Against
the
Chester
man
.
we
are
but
to
much
like
vnto
them
:
that
is
our
●ault
generally
that
we
differ
not
more
from
them
in
all
our
ministerie
.
These
wordes
vtter
their
griefe
that
they
can
got
no
further
from
vs
in
their
seruice
:
and
that
you
be
not
deceiued
,
the
author
of
this
booke
where
this
complainte
is
made
,
knoweth
well
the
meaning
of
his
fellowes
herein
,
and
how
gladde
they
woulde
be
shiftinge
forwarde
.
They
sit
on
thornes
till
they
be
doing
with
a
newe
gise
.
It
is
no
worse
man
then
the
B.
of
Duresme
that
taketh
colde
in
so
longe
a
stand
of
their
communion
.
My
simple
head
coulde
not
deuise
how
they
might
possibly
go
forwarde
,
and
kepe
them
with
in
any
bonde
of
Christianity
.
What
they
caste
in
their
braine
for
their
further
proceding
I
can
not
tell
,
the
serpent
is
suttel
,
and
our
sinnes
be
greate
.
6
If
any
man
mislike
the
forme
of
our
seruice
,
as
not
differing
sufficiently
from
yours
,
he
sheweth
his
greater
zeale
in
detestation
of
your
idolatry
and
blasphemy
.
In
the
meane
time
what
neede
this
great
wondring
,
for
once
or
twise
alteration
in
the
forme
,
where
the
matter
is
still
reteyned
,
when
if
we
shall
beleue
your
owne
stories
,
your
seruice
hath
not
had
much
lesse
then
an
hundreth
innouations
,
so
often
as
one
peece
or
other
was
added
or
patched
to
it
.
And
yet
in
this
one
cuntry
of
England
,
howe
many
diuerse
formes
of
seruice
had
you
?
so
that
you
could
neuer
grow
to
vniformitie
?
Yorke
,
Salesbury
,
Bangor
,
Hereford
,
&c.
7
I
much
maruaill
not
nowe
,
to
see
the
temporall
Magistrates
of
their
wisedomes
,
to
hedge
these
mens
wantonnesse
in
all
their
ordre
of
life
:
for
they
are
so
dronken
and
drowned
in
heresie
,
that
they
haue
no
sense
of
common
reason
.
What
a
do
had
the
magistrates
to
make
these
wylde
men
go
in
priestelike
apparell
,
to
kepe
their
Rotchettes
,
to
obserue
some
steppe
of
antiquitie
in
their
maners
?
How
they
were
driuen
to
tempre
their
lustes
in
prouision
for
some
ordrely
choise
of
their
wiues
:
that
seeing
them
haue
no
respecte
on
what
women
they
light
,
Looke
the
Iniunction
for
the
mariage
of
Priestes
&
other
things
.
that
by
Iustices
of
peace
yet
,
they
might
be
bestowed
,
if
not
well
,
yet
with
their
lesse
dishonestie
,
vpon
persons
not
openly
infamous
.
Such
fellowes
are
more
fit
to
be
gouerned
,
then
to
beare
rule
ouer
other
:
in
whome
without
constraint
you
shall
neither
finde
comelynesse
in
maners
,
ordre
in
life
,
nor
constancy
in
religion
.
God
of
his
mercye
geue
them
some
light
to
see
their
owne
misery
,
and
spirite
of
humilitie
to
subiect
them selues
in
time
to
Gods
Church
,
that
is
so
carefull
ouer
them
,
though
to
their
owne
great
harme
,
they
so
deadly
hate
her
.
They
can
showe
no
cause
in
the
world
,
why
they
neede
in
any
one
pointe
of
all
those
which
at
this
daye
be
in
controuersie
betwxit
them
and
their
owne
mother
,
rather
to
credit
their
owne
phantasies
,
then
her
graue
authoritye
:
which
onely
without
farther
questioning
,
with
obedient
children
maketh
more
,
then
all
argument
or
eloquence
of
man
,
in
the
earth
.
7
If
the
ciuill
Magistrates
haue
thought
good
in
some
outward
ceremony
or
vsage
,
to
beare
with
the
infirmitie
of
the
weaker
sort
of
your
side
,
in
hope
to
winne
them
,
it
is
a
small
matter
for
you
that
are
the
obstinate
of
that
secte
to
triumphe
vpon
,
when
all
your
blasphemous
doctrine
is
abolished
,
and
nothing
left
but
a
fewe
ragges
of
your
robes
to
looke
vpon
.
And
as
for
the
iniunction
for
Priestes
mariage
,
was
either
to
stoppe
your
slaunderous
mouthes
,
when
godly
ministers
wiues
should
haue
testimoy
of
their
honestie
by
men
of
such
credit
,
or
else
to
bridle
the
lust
of
your
owne
tounebulls
the
popish
Priestes
,
which
when
licence
of
whordom
is
denied
them
,
and
liberty
to
marry
permitted
them
,
would
make
no
better
choyse
perhaps
of
their
wiues
,
then
they
did
before
of
their
women
.
We
can
shew
no
cause
in
the
world
you
say
,
why
we
neede
in
any
one
poynt
of
controuersie
depart
from
your
Church
:
yes
M.
Allen
,
this
one
cause
shal
serue
for
all
,
because
your
church
is
departed
from
the
truth
of
Gods
word
,
and
dare
not
abide
the
tryall
thereof
,
but
will
sitte
like
a
proud
dame
in
a
chayre
,
&
controll
the
Scriptures
,
the
ordinance
of
Christ
,
and
the
commaundements
of
God
him selfe
.
But
how
so
euer
you
boast
of
her
fast
sitting
,
she
shall
downe
,
she
shall
downe
,
euen
to
the
bottome
of
hell
.
8
And
for
such
as
maye
for
their
simplicitie
be
soone
deceiued
by
following
other
mens
errors
,
with
whome
the
names
of
doctors
,
or
the
onely
bare
bragge
of
scriptures
,
are
as
good
as
the
allegation
of
places
:
The
youngers
,
must
thus
pose
their
maisters
.
Let
them
aske
of
their
teachers
howe
they
can
shifte
them selfe
when
they
see
the
practise
of
Gods
Church
generally
so
plaine
for
all
Catholike
assertions
,
as
for
the
article
of
praying
for
the
deade
,
amongest
many
other
the
like
,
is
nowe
before
proued
.
Call
vpon
them
,
and
aske
them
in
earnest
,
because
it
lyeth
vpon
thy
saluation
,
whether
thou
must
giue
any
credit
to
the
perpetuall
agreement
and
consent
of
all
auncient
doctors
?
If
they
saye
yea
:
desire
them
to
aunswere
first
to
all
these
places
,
so
euidently
confirming
our
purpose
,
that
they
can
not
abide
any
cloude
or
couer
of
mans
sutteltye
,
for
their
shifting
to
any
forged
sense
.
If
they
can
not
,
yet
let
them
alleage
some
place
of
any
auncient
writer
them selues
,
which
do
expressely
denye
purgatory
or
prayers
for
the
deade
:
as
we
for
the
confirming
therof
haue
done
in
plaine
termes
with
out
crafte
or
colour
many
.
If
they
be
not
able
to
do
so
much
,
yet
go
further
with
them
:
aske
them
whether
they
haue
any
expresse
wordes
in
scripture
that
denie
prayers
to
be
profitable
for
the
deade
,
not
by
a
fonde
gesse
of
their
owne
heades
,
corrupt
consciences
,
or
preiudicate
mindes
,
expounded
to
that
purpose
,
but
I
say
by
expresse
words
:
or
at
least
(
which
is
liberty
enough
)
expounded
for
that
meaning
by
any
one
man
of
all
the
antiquitie
.
If
they
can
alleage
thee
but
one
worde
of
scripture
construed
of
any
one
,
I
say
in
all
ages
,
to
confirme
their
vnderstanding
to
be
currant
,
and
not
framed
for
their
phantasie
,
to
serue
the
necessity
of
their
cause
,
be
bolde
to
followe
them
.
I
woulde
not
put
them
to
the
paines
to
make
discourse
throughout
all
ages
,
churches
,
times
,
and
doctors
,
as
we
haue
done
:
but
onely
let
them
to
kepe
their
credit
and
scholars
,
and
to
saue
their
honesties
,
bring
but
one
or
two
of
all
that
euer
wrote
in
the
compasse
of
Gods
Church
,
and
thou
maiest
with
lesse
daunger
,
and
better
reason
,
follow
their
doctrine
.
But
there
is
no
one
such
place
,
I
assure
the
good
reader
,
neither
in
scripture
,
doctor
,
nor
councell
,
nor
countrie
,
nor
age
sith
the
worlde
beganne
.
I
will
go
so
farre
in
this
point
:
where
there
was
euer
steppe
of
any
true
worship
of
God
,
there
was
prayer
founde
for
the
dead
also
.
They
can
not
shew
me
any
forme
of
ministration
in
the
Christian
world
,
that
was
approued
,
which
hath
it
not
expressely
:
if
it
be
knowen
that
it
was
in
deede
the
seruice
of
any
auncient
Church
,
not
corrupted
by
them selues
.
The
same
I
dare
be
bolde
to
auouch
for
the
lawe
of
nature
,
and
Moyses
,
because
it
is
proued
already
.
All
their
bragging
of
the
example
of
the
primitiue
Church
,
the
masses
of
other
countries
,
of
the
doctors
,
of
the
scriptures
,
of
the
councells
,
is
but
an
vntollerable
delusion
and
abuse
of
the
simplicity
of
such
,
as
be
not
skillfull
in
the
authors
whome
they
name
.
For
when
the
matter
comes
to
an
ishue
,
when
they
be
harde
holden
,
either
in
this
or
in
any
other
matter
:
than
the
doctors
,
(
whom
they
chalenged
before
the
simple
for
their
partakers
)
were
but
men
,
then
they
might
erre
,
then
they
haue
learned
onely
to
credit
the
holy
Scriptures
,
then
there
is
nothing
but
Gods
worde
and
booke
with
them
:
which
els
full
faine
would
haue
the
doctors
consent
,
out
of
whom
it
were
but
a
meane
place
which
they
would
not
alleage
for
their
purpose
,
if
it
might
be
founde
.
Then
if
deniall
of
all
the
doctors
iudgements
serue
not
their
turne
,
In
accusationem
ipsarum
sc●ipturarum
conuertuntur
:
Irenaeus
Lib.
3.
cap.
2
they
will
not
sticke
boldely
to
condemne
the
holy
Scriptures
with
all
.
8
Now
the
youngers
must
pose
their
maisters
(
as
M.
Allen
a
passing
good
Logician
doth
teach
them
)
yea
and
that
is
more
,
he
will
teach
vs
what
to
aunswere
also
,
but
sauing
his
wisedome
,
he
must
geue
vs
leaue
to
aunswere
for
our selues
.
First
if
we
be
asked
howe
we
can
shifte
our selues
against
the
generall
practise
of
Gods
Church
,
for
all
popish
assertions
,
and
namely
this
of
praying
for
the
deade
:
we
aunswere
,
that
we
deny
the
practise
to
be
generall
,
because
we
finde
it
not
in
the
holy
Scriptures
,
nor
in
the
most
auncient
writers
,
that
lyued
with
in
an
hundreth
yeares
and
more
after
the
time
of
Christ
.
And
to
the
particuler
practise
of
the
later
times
,
we
aunswere
,
that
it
is
not
sufficient
to
controll
the
auncient
doctrine
,
and
primer
practise
.
If
we
be
required
to
shew
some
place
of
any
auncient
writer
,
which
denyeth
purgatory
or
prayers
for
the
deade
,
we
haue
already
shewed
that
Augustine
some
time
doth
doubt
whether
there
be
purgatory
,
some
time
affirmeth
there
is
no
meane
or
thirde
place
,
but
heauen
for
the
elect
,
and
hell
for
the
reprobate
,
likewise
for
praying
or
satisfying
for
the
deade
,
we
haue
alleaged
Cyprian
and
others
:
your
owne
common
law
,
out
of
Hieronym
,
sayth
,
that
the
prayers
of
the
liuing
profit
not
the
deade
.
13.
quaest.
2.
In
praesenti
saeculo
&c.
In
this
present
worlde
,
we
knowe
that
one
of
vs
may
be
helped
of
an
other
,
either
by
prayers
or
by
counsells
,
but
when
we
shoulde
come
before
the
iudgement
seate
of
Christ
,
neither
Iob
nor
Daniel
nor
Noe
,
can
intreate
for
any
man
,
but
euery
man
must
beare
his
owne
burthen
.
Yea
Gelasius
the
Pope
sayth
,
that
no
man
can
be
absolued
of
the
Pope
after
his
death
24.
q.
2.
C.
legatur
.
Wherefore
serue
the
Popes
pardons
then
?
To
that
which
is
required
of
the
expresse
word
of
God
,
forbidding
prayers
for
the
deade
,
we
aunswere
,
that
all
places
of
scripture
,
that
forbidde
prayers
without
fayth
,
forbidde
prayer
for
the
deade
,
for
faith
is
not
euery
mans
vaine
perswasion
,
but
an
assurance
out
of
the
worde
of
God
,
which
because
we
can
not
haue
in
praying
for
the
dead
,
therefore
we
are
forbidden
to
praye
for
them
.
If
it
be
against
the
hope
of
Christians
to
morne
for
the
deade
,
much
more
it
is
against
the
fayth
and
hope
of
Christians
to
praye
for
them
.
For
by
our
prayer
we
suppose
them
to
be
in
misery
whome
the
worde
of
God
doth
testifie
to
be
in
happines
,
to
be
at
rest
,
to
be
with
Christ
,
Iohn
17.
Apoc.
14.
And
as
for
a
place
so
expounded
by
an
auncient
writer
,
I
will
seeke
no
farther
then
the
place
of
Hieronym
euen
now
alleaged
out
of
your
owne
canon
lawe
vppon
2.
Cor.
5.
referring
the
reader
to
many
other
places
alleaged
in
this
aunswere
,
as
out
of
Cyprian
,
Origene
and
others
,
by
which
the
intollerable
lying
,
bragging
,
and
rayling
of
this
miscreant
,
shal
be
better
confuted
,
then
by
any
contradiction
of
wordes
.
And
where
as
he
sayeth
we
chalenge
the
olde
doctors
before
the
simple
,
for
our
partakers
,
whether
they
be
simple
or
wise
before
whom
we
speake
,
as
we
speake
not
alwayes
before
the
simple
onely
,
but
often
times
and
commonly
before
as
wise
and
well
learned
men
as
M.
Allen
,
we
neuer
make
any
such
challenge
of
them
as
the
Papistes
doe
,
which
offer
to
stand
to
their
iudgement
in
all
thinges
,
and
yet
in
most
thinges
yea
in
the
cheefest
pointes
of
religion
,
that
be
so
in
deede
,
or
be
so
compted
of
them
,
they
are
contrary
to
the
doctors
and
olde
councells
,
for
which
cause
,
and
not
for
confirmation
of
trueth
,
we
alleage
the
authoritie
of
men
,
for
we
haue
learned
,
as
Augustine
sayth
,
to
geue
this
honor
,
only
to
the
canonicall
scriptures
,
that
we
must
beleue
them
with
out
controuersie
,
and
all
other
writings
we
receiue
so
farre
as
they
agree
with
the
scriptures
and
not
other
wise
,
wherefore
we
doe
not
onely
saye
that
the
doctors
haue
erred
like
men
,
but
we
haue
proued
it
,
so
that
the
Papistes
them selues
can
not
saye
naye
for
shame
.
But
to
that
he
sayth
,
we
doe
boldely
condemne
the
holy
Scriptures
,
that
it
out
of
all
measure
impudent
,
and
sclaunderous
.
And
that
which
he
citeth
out
of
Irenaeus
,
belike
as
he
had
it
of
some
foolish
priest
,
that
fedde
him
with
notes
of
doctors
,
or
as
he
is
impudent
enough
,
to
peruerte
the
fathers
meaning
,
him selfe
,
so
if
he
had
alleged
the
whole
sentence
he
might
well
haue
taken
him selfe
,
and
the
rest
of
his
fellowes
by
the
noses
,
for
heretikes
,
by
the
iudgement
of
Irenaeus
,
whose
wordes
be
these
.
Cum
enim
ex
scripturis
arguantur
,
in
accusationem
conuertuntur
ipsarum
scripturarum
,
quasi
non
rectè
hab●ant
,
neque
sit
ex
authoritate
,
&
quia
variè
sunt
dictae
,
&
quia
non
possit
inueniri
veritas
,
ab
his
qui
nesciant
traditionem
,
non
enim
per
literas
traditam
illam
,
sed
per
viuam
vocem
.
When
they
be
confuted
by
the
scriptures
,
they
are
turned
into
the
accusation
of
the
scriptures
them selues
,
as
though
they
were
not
well
,
nor
of
sufficient
authority
,
both
because
the
trueth
can
not
be
founde
of
them
which
knowe
not
the
tradition
,
for
that
was
not
deliuered
by
writing
but
by
worde
of
mouth
.
How
saye
you
M
Allen
,
who
is
an
heretike
by
Irenaeus
iudgement
?
who
accuseth
the
scriptures
as
though
they
were
not
of
sufficient
authority
,
who
sayth
the
scriptures
are
like
a
nose
of
waxe
?
who
saye
the
trueth
can
not
be
founde
in
scriptures
without
tradition
of
vnwritten
verities
?
In
good
sooth
M.
Allen
,
you
haue
the
worst
grace
of
any
that
euer
I
knew
,
in
alleaging
the
sentences
of
the
doctors
,
for
you
alleage
fewe
or
none
,
but
either
in
whole
or
in
parte
they
make
against
you
.
9
But
if
you
thinke
that
I
feane
of
them
,
you
shall
see
what
shamefull
shiftes
the
maisters
and
captaines
of
the
contrary
assertion
haue
deuised
for
the
defense
of
them selues
:
I
dare
say
if
the
studious
be
but
any
whit
indifferent
,
he
will
leaue
their
s●hoole
for
euer
.
The
chiefe
Captaine
of
all
these
contentious
heades
,
like
an
vnshamefast
childe
,
affi●meth
that
the
doctors
praysed
and
followed
the
common
errors
of
the
ignorant
people
,
in
almes
and
prayers
for
the
departed
.
Brentius
aunswereth
,
that
Tertullian
making
mention
of
yearly
oblations
for
the
deceased
,
tooke
his
error
of
the
hethen
vsage
of
the
gentility
.
And
Augustine
(
he
saith
)
affirmed
purgatory
,
In
confessione
Wittember
.
prayers
,
and
almes
for
them
,
for
the
affiance
that
he
had
in
mens
merites
towardes
the
remission
of
sinnes
.
Melancthon
(
as
though
he
were
no
man
that
might
orre
him selfe
)
sayth
the
doctors
were
men
,
In
Apologia
.
and
discented
amongest
them selues
.
As
for
the
vsage
of
any
celebration
in
the
worlde
,
what
roume
can
it
haue
with
these
champians
,
when
C●luin
confesseth
in
plaine
termes
,
S.
Augustine
and
others
allowed
that
errour
which
the
people
by
their
superstitious
deuotion
had
before
their
time
brought
in
to
the
prayers
of
the
Church
:
and
an
other
while
,
that
Iudas
Machabaeus
did
institute
it
,
who
was
before
these
authors
diuars
hundreths
of
yeares
:
and
somewhile
that
they
borowed
it
of
the
gentilitie
,
all
which
pointes
be
repugnant
eche
to
other
.
For
neither
coulde
that
beginne
in
our
Christian
doctours
dayes
,
which
was
vsed
before
Christes
birthe
:
neither
neede
they
to
borowe
it
of
the
heathen
which
was
in
estimation
and
praysed
amongest
the
Iewes
.
9
We
neede
no
shiftes
M.
Allen
for
the
authoritie
of
the
doctors
,
whome
we
neuer
allow
for
canonicall
Scriptures
,
and
therefore
we
may
boldly
say
,
as
Augustine
sayth
of
Cyprian
,
what
so
euer
we
find
in
them
agreable
to
the
Scriptures
,
we
receaue
it
with
their
prayse
,
and
what
so
euer
is
disagreeable
to
the
Scriptures
we
refuse
with
their
leaue
.
Now
by
what
meanes
they
fell
into
this
errour
that
maintained
prayer
and
almes
for
the
dead
,
I
shal
haue
better
occasion
to
shew
in
the
aunswere
to
the
14.
chapter
,
although
it
be
not
greatly
material
,
to
know
how
they
came
into
errour
,
when
it
is
sufficiently
proued
that
they
did
erre
.
As
for
the
abridgement
of
Iason
,
the
Cyrenians
story
,
which
M.
Allen
maketh
such
a
precious
iewell
,
I
haue
aunswered
inough
before
,
that
the
author
him selfe
,
desiring
pardon
of
his
readers
,
hath
testified
sufficiently
,
that
he
was
no
scribe
of
the
holy
Ghost
,
as
also
by
many
other
vnauoydable
reasons
,
with
the
consent
of
the
Catholike
Church
,
which
it
were
superfluous
here
to
repete
.
Finally
whereas
you
say
,
that
our
aunswere
is
contrary
to
it selfe
,
you
seeke
a
knot
in
a
rush
.
For
all
may
be
true
.
First
the
deuill
suggested
superstitious
deuotion
into
the
Gentiles
,
by
peruerse
emulation
of
whom
,
Iudas
might
be
deceiued
,
and
his
fact
giue
occasion
to
the
ignorant
people
of
errour
,
and
their
ignorance
first
winked
at
,
because
it
had
a
shew
of
pietie
,
confirmed
by
custome
,
might
at
length
be
allowed
of
Augustine
and
others
who
neuer
weighed
the
matter
by
Scriptures
,
but
by
the
common
practise
.
And
this
I
thinke
is
the
right
degree
of
prayers
for
the
deade
and
purgatory
.
That
the
praying
for
the
dead
was
appointed
to
be
had
in
the
holy
sacrifice
,
by
the
Apostles
commaundement
and
prescription
:
And
that
our
doctors
by
the
maiesty
of
their
name
,
beare
downe
our
light
aduersaries
.
CAP.
XIII
.
1
BVt
that
this
falshood
may
better
appeare
in
these
men
,
we
will
by
good
testimony
trye
out
,
when
and
by
whom
,
the
oblation
and
sacrifice
with
other
ordinarie
reliefes
of
the
departed
were
so
vniformely
vsed
through
the
Christian
worlde
:
as
like
wise
it
shall
be
profitable
to
consider
,
who
were
the
first
authors
of
the
contrary
opinions
.
And
that
the
holy
Ghost
by
the
Apostles
owne
preaching
and
prescription
,
was
the
first
author
of
this
solemne
supplication
in
masses
of
all
vsages
for
the
departed
,
I
might
first
proue
by
this
generall
rule
of
S.
Augustine
.
Quod
vniuersa
tenet
ecclesia
,
Epistol.
ad
Ianuar.
&
de
Baptis
.
contra
Donatist
.
lib.
4.
cap.
24.
nec
concilijs
institutum
sed
semper
retentum
est
,
non
nisi
authoritate
apostolica
traditum
rectissime
credimus
.
that
which
the
whole
Church
obserueth
,
and
hath
alwayes
so
bene
kepte
,
being
not
instituted
by
any
Councell
,
it
can
not
otherwise
be
had
,
but
by
the
Apostles
authoritie
and
tradition
.
And
so
by
the
like
saying
of
Leo
the
greate
.
Dubitandum
non
est
,
quicquid
in
ecclesia
in
consuetudinem
est
deuotionis
retentum
,
Sermone
.
2.
de
ieiunio
.
de
traditione
apostolica
,
&
de
S.
Spiritus
prodire
doctrina
.
It
can
not
be
doubted
,
but
that
what
so
euer
is
in
the
Church
by
generall
custome
of
deuotion
kept
and
mainteined
,
it
came
out
of
the
Apostles
tradition
,
and
doctrine
of
the
holy
Ghost
.
But
I
will
seeke
with
them
by
certaine
demonstration
,
and
plaine
ordre
of
reason
that
it
must
needes
so
be
.
Praying
for
the
deade
was
inuented
by
no
man
sith
the
Apostles
dayes
:
A
sure
way
to
try
the
beginning
of
any
doctrine
.
there
can
no
one
be
named
by
the
aduersary
,
before
whome
I
can
not
name
an
other
that
praide
for
the
dead
.
Let
him
say
where
he
list
:
this
man
or
that
man
was
the
first
that
euer
praide
for
the
deade
in
Christes
Church
:
if
I
can
not
shewe
an
other
before
him
so
named
,
to
haue
praide
also
,
we
will
take
him
for
the
first
author
,
and
then
he
fully
stoppeth
our
course
that
we
can
not
bring
this
obseruation
so
high
as
the
Apostles
dayes
.
But
if
the
aduersary
can
apoint
me
out
no
time
nor
person
that
began
this
vsage
,
before
which
I
am
not
able
to
proue
it
was
practised
,
then
they
can
not
let
vs
but
we
must
needs
driue
it
vpwarde
,
to
the
Apostles
and
Christes
owne
institution
.
CAP.
XIII
.
1
IF
prayer
for
the
deade
was
appoynted
by
the
Apostles
commaundement
,
why
is
there
neuer
a
worde
thereof
in
their
writinges
?
there
is
warrant
●or
lesser
matters
then
this
is
made
of
,
why
is
this
and
all
other
popish
trash
counted
their
tradition
,
which
can
not
be
warranted
by
their
writing
?
If
I
were
disposed
to
pose
you
,
this
question
would
make
you
clawe
your
poll
an
hundred
times
before
you
could
imagine
any
coulo●able
aunswere
.
for
right
aunswere
you
shall
neuer
be
able
to
make
.
But
I
take
not
vpon
me
to
pose
but
to
aunswere
,
first
your
authoritie
of
Augustine
,
serueth
not
your
turne
,
for
prayers
for
the
deade
haue
not
bene
alwayes
obserued
,
namely
in
the
Apostles
times
,
nor
long
after
.
The
saying
of
Leo
the
great
,
may
be
backed
with
the
writing
of
Leo
the
great
.
Epi.
10.
Sed
in
hanc
insipientiam
cadunt
,
qui
cum
ad
cognoscendum
veritatem
aliquo
impediuntur
obscuro
,
non
ad
propheticas
voces
,
non
ad
apostolicas
literas
,
nec
ad
euangelicas
auctoritates
,
sed
ad
semetipsos
recurrunt
.
Sed
ideò
erroris
magistri
existunt
quia
veritatis
discipuli
non
fuerunt
.
They
fall
into
this
folly
,
which
when
they
be
hindered
by
any
obscuritie
,
to
knowe
the
truth
,
haue
not
recourse
to
the
words
of
the
Prophets
,
nor
to
the
writings
of
the
Apostles
,
nor
to
the
authoritie
of
the
Gospell
,
but
to
them selues
.
But
therefore
are
they
maisters
of
error
,
because
they
haue
not
ben
schollers
of
truth
.
In
these
words
Leo
as
great
as
you
would
haue
him
.
maketh
the
Scriptures
,
&
not
customes
or
traditions
,
the
rule
of
truth
.
But
I
will
come
to
your
demonstration
,
which
you
call
a
sure
way
to
try
the
beginning
of
any
doctrine
,
yet
vnder
correction
of
your
demonstratiue
Logike
,
I
may
be
bold
to
say
it
is
not
the
proper
way
,
nor
the
way
by
which
all
doctrine
may
be
tryed
,
and
so
you
breake
2.
of
those
principal
rules
,
that
Aristotle
giueth
for
demonstration
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
and
〈◊〉
〈◊〉
〈◊〉
〈◊〉
〈◊〉
for
the
proper
way
to
try
all
doctrine
is
by
conferring
it
with
the
word
of
God
Againe
the
first
author
of
euery
heresie
can
not
be
named
.
There
was
one
heresie
of
them
that
were
called
Acephali
,
because
there
was
no
head
knowne
of
them
.
It
is
harde
to
name
the
first
authour
of
the
Manichees
,
whom
the
heretikes
them selues
call
an
Apostle
of
Christ
.
The
Chiliastes
,
the
Oph●tes
,
the
Caineanes
,
the
Sethoites
,
the
Adamianes
,
the
Melchezed●chianes
,
the
Apostolike
,
the
Hemerobaptistes
,
and
an
hundred
more
heresies
,
shall
they
be
thought
to
haue
their
heresie
from
tradition
of
the
Apostles
,
if
the
first
author
of
them
can
not
be
named
?
&
yet
I
weene
it
will
be
hard
for
him
to
proue
out
of
any
authenticall
writer
,
that
any
before
Tertullian
,
either
named
or
allowed
prayer
for
the
deade
,
who
was
almost
2.
hundreth
yeares
after
the
incarnation
of
Christ
.
2
If
they
answere
me
,
that
this
vsage
is
crept
into
the
church
sith
the
Apostles
time
,
though
the
first
author
can
not
be
knowen
:
I
will
also
prouide
,
that
there
no
shift
shall
serue
them
.
Therefore
I
aske
them
whether
that
man
which
first
preached
it
,
was
resisted
by
the
rest
of
Gods
Church
which
before
his
preaching
beleued
the
contrarie
,
or
no
?
That
is
it
say
,
this
doctrine
of
praying
for
the
deade
when
it
first
came
into
the
church
,
did
any
of
the
true
pastors
free
from
the
same
error
,
barke
like
a
good
shepheard
against
the
beginner
of
that
,
which
they
count
so
great
a
corruption
of
trueth
?
Or
all
the
Church
was
corrupted
with
it
on
one
daye
?
say
what
you
thinke
likest
in
this
case
,
aunswere
with
any
probability
or
reason
if
you
can
:
saye
plainely
,
was
our
doctrine
euer
prea●hed
against
,
or
neuer
?
if
it
neuer
were
preached
against
,
then
it
neuer
beganne
as
any
noueltie
or
newe
doctrine
?
For
it
coulde
not
be
that
the
Church
being
free
from
that
doctrine
,
shoulde
straight
without
contradiction
allowe
that
,
which
they
liked
not
before
.
Howe
can
any
man
arise
in
the
common
welth
,
and
bring
the
vtter
decay
of
all
the
olde
ordres
which
he
findeth
,
and
erect
vp
a
new
deuise
of
his
owne
,
and
neuer
man
speake
a
word
against
him
,
but
all
in
one
moment
allow
and
like
the
same
,
and
that
without
all
recorde
by
memory
or
monument
of
any
chaunge
?
But
this
thinge
is
most
farre
from
the
Churches
and
Gods
pastors
diligence
,
that
neuer
receiued
false
doctrine
without
open
contradiction
,
and
plaine
noting
the
party
that
first
began
it
,
as
we
shal
plucke
our
gentlemen
by
the
slieue
a
none
.
All
those
that
haue
any
skill
in
the
antiquitie
,
will
beare
me
recorde
,
that
the
pastors
did
neuer
holde
their
peace
when
any
wolfe
did
but
once
open
his
mouth
against
the
sheepe
.
They
can
tell
,
that
she
did
neuer
beare
the
preaching
or
practise
of
any
false
and
erroneous
doctrine
for
one
day
together
.
then
it
must
needes
consequently
followe
,
that
the
doctrine
of
purgatory
and
oblation
for
the
departed
with
still
consent
of
all
nations
receiued
in
the
Catholike
Church
,
had
no
beginning
after
the
first
institution
of
our
faith
and
worship
of
God
,
but
hath
ioyned
from
the
first
grounde
of
our
Christian
institution
in
Christes
faith
,
with
that
sacrifice
and
due
honour
of
God
which
the
Apostles
by
the
suggestion
of
the
holy
Ghost
planted
in
all
nations
with
the
same
faith
.
Thus
I
make
my
argument
:
2
Supposing
that
this
errour
crept
into
the
Church
,
though
the
first
author
thereof
can
not
be
knowne
,
he
demaundeth
whether
any
man
preached
against
it
when
it
began
first
to
be
receiued
.
I
aunswere
if
the
Pastors
of
the
Church
had
done
their
duty
to
the
vttermost
,
it
could
not
so
easily
haue
preuayled
,
And
yet
it
is
not
to
be
thought
but
that
some
of
the
true
Pastors
in
that
tyme
,
opposed
them selues
against
it
,
although
the
history
of
the
Church
in
that
time
wh●n
it
began
to
be
spreade
,
is
to
briefe
&
vnperfect
,
that
we
should
be
able
to
name
,
who
they
were
that
preached
against
it
.
Of
so
many
heresies
as
Epiphanius
nameth
in
his
time
,
it
were
hard
to
require
and
vnpossible
to
shew
,
who
preached
against
euery
one
of
them
,
at
their
first
entrance
,
&
yet
they
be
damnable
heresies
.
In
S.
Augustines
dayes
,
of
whose
time
the
history
of
the
Church
is
largely
set
forth
vnto
vs
,
who
preached
or
writte
against
that
error
which
he
and
Innocentius
Bishop
of
Rome
,
&
al
the
church
as
he
confessed
did
hold
,
that
infants
must
receiue
the
holy
communion
or
else
they
should
be
damned
?
Who
preached
against
this
error
,
except
perhaps
the
Pelagians
that
were
horrible
heretikes
?
Was
all
the
Church
corrupted
with
it
in
one
day
?
If
euery
heresie
had
bene
beaten
down
as
fast
as
it
sprang
,
Antichrist
should
neuer
haue
set
vp
his
throne
in
the
temple
of
God
.
If
God
had
not
sent
into
the
world
the
efficacy
of
error
,
that
they
which
refused
to
beleue
the
truth
,
should
be
iustly
condemned
to
beleue
lyes
:
the
man
of
sinne
and
sonne
of
perdition
,
had
neuer
aduaunced
him selfe
aboue
all
that
is
called
God
.
2.
Thessal
.
2.
And
therefore
M.
Allen
plucke
not
vs
by
the
sleue
,
but
your self
by
the
nose
,
you
are
the
heretikes
that
refuse
to
beleue
the
truth
,
you
are
they
that
turne
away
your
eares
from
truth
to
fables
,
you
are
they
that
attend
to
spirites
of
error
and
doctrines
of
deuills
,
forbidding
to
marry
,
and
abstayning
from
meates
which
God
hath
created
to
be
receiued
with
thankes
giuing
.
There
is
the
brande
marke
of
Romish
religion
,
that
all
the
water
in
Tiberis
nor
in
the
Ocean
sea
,
shal
not
be
able
to
wash
out
.
Must
we
finde
out
the
authors
of
your
heresies
?
Nay
iustifie
them
your selues
by
the
worde
of
God
if
you
can
.
And
because
you
bring
in
a
witty
example
of
the
common
wealth
,
I
will
aunswere
you
with
the
like
.
Must
the
Magistrate
either
iustifie
a
theefes
possession
,
or
else
bring
out
the
author
where
he
had
it
?
Nay
the
theefe
must
bring
out
good
proofe
,
howe
and
by
whom
he
came
by
such
goods
,
or
else
he
is
worthy
to
be
serued
like
such
a
one
.
So
shall
you
not
compell
vs
to
tell
you
,
where
,
when
,
or
how
your
heresie
came
in
,
seeing
it
is
sufficient
for
vs
to
shew
,
that
it
came
not
from
God
,
nor
by
the
Apostles
,
nor
through
their
doctrine
.
But
you
doe
well
to
conclude
your
reason
in
a
syllogisme
,
for
then
by
the
weakenes
therof
doth
appeare
your
maior
and
minor
be
both
false
,
or
at
the
least
wise
vnable
to
be
proued
of
you
.
For
euery
falshod
hath
not
bene
preached
against
,
at
the
first
entry
.
And
how
are
you
able
to
proue
,
that
purgatory
and
praying
for
the
deade
hath
not
bene
preached
against
?
therfore
your
conclusion
is
as
true
and
as
certeyne
as
your
premisses
.
3
But
what
needes
all
this
a
doe
?
by
their
owne
consent
we
shall
driue
this
doctrine
thirtene
C.
yeares
vpward
.
For
so
neare
was
Tertullian
the
Apostles
dayes
,
whome
they
confesse
to
haue
practised
that
pointe
of
oblations
for
the
deade
.
And
aske
him
where
he
had
it
(
for
surely
he
inuented
it
not
him selfe
)
and
he
appointeth
vs
to
his
forefathers
:
S.
Augustine
,
as
they
often
professe
they
will
,
the
matter
might
soone
be
ended
:
but
because
I
feare
they
stand
so
much
in
the
corrupt
conceite
of
their
owne
singularitie
,
that
they
will
be
bold
to
reiect
him
,
I
shall
both
lay
him
to
their
charges
&
diuers
other
of
greater
antiquity
that
shal
in
expresse
words
affirme
this
vsage
to
come
from
the
Apostles
owne
schoole
.
That
thereby
they
may
either
acknowledge
their
errors
,
or
else
by
such
graue
and
vncorrupt
iudges
,
be
condemned
of
willfull
malitious
blindnesse
.
Thus
S.
Augustine
writeth
.
Ser.
22.
de
ver:
Apost.
By
the
prayers
of
the
holy
Church
,
the
profitable
sacrifice
,
and
almes
bestowed
for
the
soules
departed
,
out
of
all
doubt
the
deceased
be
releued
,
so
that
thereby
almighty
God
may
deale
more
mercifully
with
them
than
their
sinnes
required
.
For
this
practise
deliuered
vnto
vs
by
our
fathers
,
is
obserued
vniuersally
in
Christes
Church
,
that
for
such
as
be
departed
in
the
communion
of
Christes
body
and
bloud
,
when
at
the
sacrifice
they
be
orderly
named
,
praiers
shoulde
be
made
,
and
the
same
sacrifice
mentioned
to
be
done
for
them
.
Here
,
by
his
words
thou
vnderstands
,
that
the
profit
rising
by
the
prayers
or
sacrifice
to
the
departed
hath
no
doubt
in
it
.
They
were
through
the
world
vsed
,
not
in
the
Church
which
they
say
hath
bene
for
nyne
C.
yeares
corrupted
by
supersticious
ignorance
,
but
in
that
Church
,
which
our
aduersaires
doe
confesse
,
maugre
their
heades
,
to
haue
bene
holy
,
Catholike
,
and
Apostolike
.
And
it
was
not
then
begon
,
but
receiued
by
the
prouision
of
Gods
holy
spirite
,
of
the
Apostles
:
whome
he
calleth
the
fathers
of
our
faith
.
3
It
is
not
denied
,
but
Tertuillan
maketh
mention
of
oblations
for
the
dead
,
but
what
kind
of
oblations
,
it
is
not
yet
agreed
vppon
,
but
such
they
were
,
as
were
offered
for
mens
birthes
,
for
they
be
ioyned
togither
.
Oblationes
pro
defunctis
,
pro
natalitijs
,
annua
die
facimus
,
we
make
oblations
yearely
for
the
day
of
mens
death
,
and
the
day
of
mens
birth
.
Now
it
is
not
like
,
they
offered
prayers
but
thankes
giuing
for
mens
birth
,
and
euen
so
for
their
death
.
For
those
places
,
out
of
the
other
bookes
,
where
he
speaketh
of
prayers
for
mens
spirites
,
I
will
consider
afterward
.
But
in
this
booke
de
corona
militis
,
if
oblations
were
prayers
,
which
he
saith
came
from
the
Apostles
,
he
vtterly
denyeth
that
they
came
from
the
Scriptures
.
Therefore
by
Tertullians
iudgement
,
you
doe
abuse
the
Scriptures
,
which
woulde
wrest
them
to
proue
out
of
them
that
which
he
sayth
can
not
be
proued
by
them
.
But
think
you
,
prayers
for
the
dead
came
from
the
Apostles
,
because
he
sayth
so
?
If
you
aunswere
yea
,
then
must
you
likewise
thinke
,
that
it
is
a
wicked
thing
to
fast
on
Sonday
,
or
to
pray
on
your
knees
,
for
in
the
same
place
,
he
sayth
that
these
opinions
came
also
from
the
Apostles
.
If
you
aunswere
,
he
sayth
vntruely
of
these
,
so
doe
we
answere
of
the
other
.
Now
come
backe
of
your
13.
hundreth
yeares
,
to
seeke
your
apostolike
tradition
where
you
can
finde
it
.
All
is
not
Gospell
that
Tertullian
hath
sayd
.
As
for
the
works
of
Clemens
and
Dionysius
you
know
full
well
,
they
be
not
currant
,
and
therefore
I
maruell
at
your
modestie
,
that
you
will
not
now
oppresse
vs
with
them
.
But
it
is
because
you
haue
store
enough
beside
.
Howbeit
if
the
most
auncient
fayle
you
,
it
is
not
for
the
later
sorte
to
helpe
you
.
If
Tertullian
had
no
ground
of
his
saying
,
when
he
affirmed
that
oblations
for
the
deade
came
from
the
Apostles
,
what
ground
can
Augustine
haue
which
was
200.
yeares
farther
from
the
Apostles
time
then
he
?
But
where
you
charge
vs
to
confesse
,
that
the
Church
in
Augustines
time
was
holy
,
Catholike
,
and
Apostolike
,
you
must
witte
,
if
you
will
,
that
although
we
may
so
confesse
,
in
respect
of
the
substance
of
true
doctrine
,
which
then
was
taught
,
yet
we
doe
not
therby
iustifie
euery
error
&
superstition
of
that
age
.
But
as
Augustine
sayth
,
in
his
retractations
lib.
2.
cap.
18.
he
doth
not
meane
,
that
the
Church
is
pure
and
perfect
in
this
life
,
with
out
all
spot
of
blemish
,
for
euen
the
whole
Church
by
reason
of
certeine
ignorance
and
infirmities
of
her
members
,
hath
neede
to
say
euery
day
:
Forgiue
vs
our
debtes
.
4
Athanasius
(
me
thinke
the
aduersary
part
should
quake
when
I
name
him
)
who
was
in
his
dayes
terrible
to
the
wicked
,
odible
to
heretikes
,
&
to
all
vertuous
men
an
especiall
stay
in
the
troblesome
times
of
the
Church
,
whose
grace
was
so
great
that
he
abbrigeth
our
whole
faith
into
a
briefe
psalme
called
the
Creede
of
Athanasius
:
which
is
beleued
of
all
Christian
men
no
lesse
then
the
holy
Scriptures
of
the
new
Testament
.
Who
as
he
right
well
knewe
howe
to
defend
him selfe
against
the
wicked
Arrians
by
the
doctrine
of
the
Catholike
Church
,
so
he
hath
left
vs
in
writing
howe
to
arme
our selues
against
the
like
aduersaires
of
trueth
,
with
his
minde
in
such
other
points
of
weight
,
as
in
his
dayes
were
not
doubted
of
,
which
yet
might
fall
in
question
,
by
the
contentious
wittes
of
many
,
that
can
not
quiet
them selues
in
the
holsome
doctrine
of
Christes
Church
.
Amongest
other
things
,
what
this
holy
mans
minde
was
concerning
the
vtility
&
vsage
of
prayers
and
sacrifice
for
the
deade
,
and
who
were
the
institutors
thereof
,
thou
shall
now
heare
.
I
will
recite
but
a
parte
of
his
heauenly
talke
,
though
the
whole
make
wholy
for
our
purpose
.
Although
(
sayth
this
holy
doctour
)
he
that
Christianly
is
hense
in
faith
departed
be
hanged
in
the
ayer
,
and
his
body
vnburied
,
yet
after
thy
prayers
made
to
God
,
sticke
not
to
light
lampe
and
taper
at
his
sepulchre
:
for
these
thinges
be
not
onely
acceptable
to
God
,
but
are
rewarded
.
For
the
oyle
and
waxe
be
to
him
as
an
holocaust
or
a
sacrifice
to
be
consumed
by
fire
,
but
that
vnbloudy
hoste
is
a
propitiation
and
remission
to
the
partie
.
It
may
seeme
by
his
wordes
,
that
when
by
occasion
of
punishment
,
or
otherwise
any
person
was
vnburied
,
yet
there
was
made
some
hearse
or
monument
where
his
freinds
lighted
tapers
,
as
they
doe
at
this
daye
,
and
procured
the
holy
Masse
,
which
Athanasius
calleth
the
Vnbloudy
hoste
or
sacrifice
,
The
Apostles
be
the
orderers
of
our
sacrifice
.
and
in
the
burialls
of
Christian
men
.
All
these
holy
thinges
(
sayth
he
)
the
Apostles
of
Christ
,
those
heauenly
preachers
and
scholars
of
our
Lorde
,
the
first
orderers
of
our
sacrifice
,
charged
to
be
obserued
in
the
memories
and
anniuersaires
of
the
departed
:
&c.
he
calleth
the
Apostles
,
Curatores
Sacrificiorum
,
as
you
woulde
saye
,
men
appointed
to
take
ordre
for
all
thinges
perteyning
to
the
solemne
ministerie
of
the
greate
and
high
misterie
.
As
in
the
Psalme
,
Psalm.
49.
the
spirituall
gouernours
are
named
.
Ordinatores
testamenti
Dei
super
sacrificia
:
The
prouisours
of
Gods
testament
touching
the
sacrifices
.
The
residue
of
his
holy
wordes
thou
may
finde
in
Damascens
oration
of
the
departed
,
where
he
recyteth
both
the
Gregories
of
the
Greeke
church
,
S.
Denyse
and
S.
Chrysostom
too
:
which
writers
doe
rather
serue
my
turne
nowe
then
the
Latines
,
because
they
may
put
vs
out
of
doubt
for
the
vsage
of
the
Greeke
,
and
other
Churches
,
The
ende
of
schisme
.
which
afterwarde
by
schisme
fell
together
from
the
true
worshippe
of
God
into
diuers
errors
.
That
we
may
knowe
,
those
same
countries
vnder
the
gouernment
of
these
excellent
blessed
men
,
to
haue
obserued
the
same
things
,
which
to
their
owne
eternall
miserie
,
and
decaye
of
their
Church
and
countries
,
they
afterwarde
contemned
.
For
their
dissension
and
diuision
both
in
this
point
&
others
of
no
lesse
importaunce
,
hath
procured
Gods
vengeaunce
so
much
,
that
nowe
they
haue
almost
no
Church
at
all
:
as
we
may
haue
right
good
cause
to
feare
what
will
become
of
vs
,
that
followe
their
steppes
in
such
pointes
,
as
in
them
haue
duely
deserued
Gods
greuous
plaques
.
4
When
you
name
Athanasius
,
and
thinke
we
shoulde
be
so
sore
afrayd
of
his
name
,
you
haue
good
reason
,
for
you
allege
nothing
else
of
him
but
his
name
.
I
haue
often
tolde
you
,
Damascens
report
,
eyther
for
his
corrupt
iudgement
,
or
his
cracked
credit
is
nothing
regarded
of
vs
.
And
euen
the
authoritie
of
Athanasius
without
the
worde
of
God
,
is
the
authoritie
of
God
.
And
as
Augustine
sayth
of
Cyprian
,
we
count
not
all
his
writing
for
canonicall
Scriptures
,
but
we
iudge
them
by
the
canonicall
Scriptures
.
The
creede
commonly
called
Athanasius
creede
,
although
it
be
very
godly
and
agreeable
to
the
holy
Scriptures
,
yet
by
the
iudgement
of
the
best
learned
,
was
complyed
by
some
later
writer
,
then
Athanasius
.
As
for
the
plague
of
the
Greeke
Church
,
which
M.
Allen
iudgeth
to
haue
fallen
vpon
them
,
for
their
departing
from
the
Church
of
Rome
,
he
iudgeth
both
falsely
and
vnreasonably
.
For
what
schisme
was
the
Church
of
Africa
first
plaged
by
the
Vandales
,
that
were
Arians
,
and
afterward
vtterly
subuerted
by
the
Saracens
?
I
doubt
not
but
iustly
,
for
their
sinnes
,
but
not
for
leauing
the
Romish
Church
.
5
Amongest
other
,
for
that
Chrysostoms
authority
is
exceding
graue
,
I
will
let
you
see
his
opinion
for
the
institution
of
these
beneficiall
relieuinges
of
the
departeds
paine
.
These
be
his
wordes
:
Let
vs
sieke
out
all
meanes
whereby
we
may
best
helpe
our
brethern
departed
,
let
vs
for
their
sakes
bestowe
the
most
present
remedie
,
that
is
to
saye
almes
and
oblation
:
for
thereby
to
them
ensueth
great
commoditie
,
gaine
and
profit
:
for
it
was
not
rashly
nor
without
greate
cause
prouided
,
and
to
Gods
Church
by
his
disciples
full
of
wisedome
deliuered
,
and
decried
,
that
in
the
dreadfull
misteries
there
shoulde
be
especiall
prayers
made
by
the
priest
for
all
those
that
sleepe
in
faith
.
For
it
is
a
singular
benefit
to
them
.
These
were
Chrysostoms
wordes
,
whereby
not
onely
the
trueth
of
the
cause
and
first
authors
of
the
practise
be
opened
,
but
that
there
is
wounderfull
benefite
to
the
parties
for
whome
prayers
be
so
made
in
the
holy
sacrifice
.
The
which
thing
our
forefathers
well
knewe
,
when
they
were
so
earnest
after
their
departure
to
haue
a
memory
at
the
holy
altar
.
Now
adayes
heresie
hath
cankered
euen
the
very
deuotion
of
Catholikes
,
who
although
they
thinke
it
to
be
true
that
Gods
Church
teacheth
herein
,
yet
the
zele
of
procuring
these
meanes
is
nothing
so
great
as
the
importaunce
of
the
cause
requireth
.
But
if
they
note
well
those
carefull
admonitions
of
all
these
blessed
fathers
,
they
shall
perceiue
that
euery
time
that
Christes
holy
bloude
is
represented
vnto
God
in
the
Masse
for
the
departed
,
they
feele
a
present
benefite
and
release
of
their
paines
:
they
doe
reioyse
(
sayth
holy
Athanasius
)
when
the
vnbloudy
hoste
,
is
offered
for
them
.
The
old
fathers
to
put
a
difference
betwixt
the
sacrificing
of
Christes
owne
body
vpon
the
crosse
,
Qu●st.
34.
ad
Antioch
.
and
the
same
vpon
the
altar
in
the
Church
,
doe
lightly
terme
this
way
of
offering
,
the
vnbloudy
sacrifice
:
and
the
thinge
offered
,
which
is
Christes
owne
blessed
body
,
they
call
likewise
the
host
vnbloudy
.
And
Chrysostome
neuer
putting
any
doubt
of
the
first
authors
of
offering
for
the
deade
,
proueth
that
it
is
exceding
beneficiall
to
the
deceased
,
because
the
Apostles
full
of
Gods
spirite
and
wisedome
,
woulde
else
neuer
with
such
care
haue
commaunded
this
holy
action
to
be
done
for
them
.
A
lasse
a
lasse
fo●
our
deare
freindes
departed
,
that
they
must
lacke
this
comforte
:
But
wo
euerlasting
to
them
that
are
the
cause
of
so
much
miserie
.
5
Chrysostome
can
no
more
proue
,
that
prayer
for
the
dead
came
from
the
Apostles
,
then
Tertullian
could
proue
that
oblation
for
the
deade
came
from
them
.
To
detest
fasting
on
Sunday
,
and
to
pray
kneeling
,
with
diuerse
like
superstitions
,
Tertullian
referreth
to
the
Apostles
,
as
well
as
prayer
for
the
deade
,
deny
one
and
doubt
of
all
the
rest
.
And
whereas
M.
Allen
vpon
contemplation
of
Chrysostome
wordes
,
falleth
into
a
hidden
agony
,
&
cryeth
alasse
alasse
,
if
he
would
consider
what
the
same
man
writeth
vpon
the
Epistle
to
the
Philip.
Hom.
3.
he
would
not
make
so
great
mone
,
the
losse
is
not
so
great
,
Procuremus
eis
aliquid
auxilij
,
modici
quidem
,
attamen
iuuemus
eos
.
Let
vs
procure
them
some
helpe
,
in
deede
but
small
helpe
,
yet
let
vs
helpe
them
.
Loe
(
M.
Allen
)
your
owne
doctor
confesseth
it
is
but
smal
help
that
can
be
procured
by
prayers
,
almes
,
or
remembraunce
of
them
at
the
celebration
of
the
holy
misteries
.
You
will
say
that
soone
after
he
sayth
the
Apostles
that
instituted
such
memory
,
knewe
that
much
commodity
came
to
the
deade
.
Then
see
how
soone
he
forgetteth
him selfe
,
when
he
followeth
not
the
rule
of
holy
Scripture
.
Againe
howe
like
you
M.
Allen
that
he
alloweth
not
prayers
nor
the
said
memory
to
helpe
them
that
were
Catechumeni
,
which
were
learning
their
catechisme
,
and
dyed
before
they
were
baptised
?
S.
Ambrose
you
say
cap.
9.
of
this
booke
did
pray
and
offer
for
Gratianus
which
was
but
Catechumenus
and
dyed
before
he
was
baptised
.
Againe
how
agreeth
this
with
your
catholike
doctrine
which
you
boast
is
so
well
ordered
to
your
handes
,
that
Chrysostome
denyeth
them
prayers
,
and
alloweth
them
almes
for
their
helpe
?
Catechumenos
verò
neque
isto
solatio
dignamur
,
sed
omni
huiusmodi
destituti
sunt
auxilio
,
vno
quodam
dempto
,
quo
nam
illo
?
pauperibus
illorum
nomine
dare
licet
,
vnde
illis
non
nihil
refrigerij
accedet
.
As
for
them
that
be
Catechumeni
we
count
them
not
worthy
of
so
much
as
this
comfort
,
but
they
be
destitute
of
all
such
aide
,
except
one
.
What
one
is
that
?
we
may
giue
some
thinge
for
their
sake
to
the
poore
,
whereof
some
refreshing
shall
come
vnto
them
.
6
But
heare
I
pray
you
what
notable
wordes
S.
Damascen
hath
for
the
vtilitie
and
institution
of
these
thinges
.
The
holy
Apostles
and
disciples
(
sayth
he
)
of
our
Sauiour
Christ
haue
decried
,
that
in
the
dread
soueraigne
,
vndefiled
,
and
liuely
Sacraments
(
●o
he
calleth
the
Masse
)
there
shoulde
be
kept
a
memoriall
of
those
that
haue
taken
their
sleepe
in
faith
:
the
which
ordinaunce
,
vntill
this
day
without
gainsaying
or
controwling
,
the
Apostolike
and
Catholicke
Church
of
God
,
from
one
cost
of
the
wide
world
to
an
other
,
hath
obserued
,
and
shall
religiously
keepe
till
the
world
haue
an
ende
.
For
doubtlesse
,
these
thinges
that
the
Christian
religion
which
is
without
error
,
&
free
from
falshood
,
hath
so
many
ages
and
worldes
continued
vnuiolably
not
without
vrgent
cause
,
those
thinges
(
I
say
)
are
not
vaine
,
but
profitable
to
man
,
acceptable
to
God
,
and
very
necessarye
for
our
saluation
.
Thus
farre
spake
the
doctor
,
setting
forth
not
onely
his
owne
minde
,
but
the
faith
of
a
numbre
of
the
peeres
of
Gods
Church
:
wherein
to
proue
this
doctrine
to
be
catholike
,
he
fitly
followeth
the
same
way
which
Vincentius
Lyrinensis
gaue
vs
once
for
a
rule
to
trye
trueth
by
.
The
rule
of
trueth
.
Prouing
that
it
hath
antiquitie
,
as
a
thinge
that
came
and
hath
continued
euen
from
the
beginning
of
the
Christian
religion
:
declaring
that
it
hath
the
consent
of
all
nations
,
because
it
is
and
hath
bene
practised
through
out
all
the
costes
and
corners
of
the
wyde
worlde
:
and
last
,
that
it
hath
the
approbation
of
the
wisest
and
holyestmen
that
euer
were
in
the
Church
of
Christ
.
And
more
then
all
this
,
that
it
shall
so
continue
till
the
ende
(
though
it
be
for
a
time
in
some
peculiar
nations
omitted
)
because
it
is
receiued
into
a
parte
of
that
worship
of
God
,
which
in
the
Church
can
not
perishe
.
6
As
for
Damascene
,
I
know
not
wherefore
his
authoritie
serueth
,
but
to
fill
vppe
the
number
,
for
neither
is
his
credit
nor
his
antiquitie
comparable
with
the
former
,
we
refuse
not
the
rule
of
Vincentius
Lyrinensis
,
concerning
antiquity
,
so
you
can
proue
that
it
hath
God
to
be
the
author
,
the
Prophets
and
Apostles
.
As
for
witnesse
vnder
this
antiquitie
,
that
which
had
an
erroneous
beginning
shall
haue
a
shamefull
ending
.
7
And
this
prescription
of
trueth
our
aduersaires
can
not
auoyde
,
but
with
such
vnseemely
dealing
as
I
trust
they
them selues
now
be
ashamed
of
,
as
all
other
reasonable
men
are
.
For
now
let
them
come
with
brasen
facies
and
blasphemous
tounges
,
and
say
that
prayers
for
the
deade
be
vnprofitable
,
that
the
rites
of
the
buriall
be
superstitious
,
that
to
say
the
Masse
and
sacrifice
to
be
propitiatory
for
the
soules
departed
,
is
iniurious
to
Christes
death
,
that
the
doctors
praised
the
errours
of
the
ignorant
people
of
their
dayes
,
that
they
all
erred
and
were
deceiued
,
that
the
Church
of
Christ
hath
bene
ledde
in
darke
ignorance
till
these
our
dayes
:
let
them
bestowe
these
vaine
presumptious
wordes
where
they
maye
take
place
,
for
nowe
all
wise
men
doe
perceiue
that
all
these
haue
their
holy
institution
by
Christ
and
his
Apostles
,
practised
vniuersally
in
the
primitiue
Church
,
embrased
of
all
godly
people
,
and
approued
to
be
wholy
consonant
to
Gods
worde
by
the
pillors
of
Christes
Church
:
who
so
consonantly
agree
together
in
this
point
,
as
well
for
the
practise
and
proofe
,
as
for
the
beginning
therof
,
that
to
dissent
from
them
and
trust
in
these
reedes
of
our
dayes
were
meere
madnesse
,
that
are
pufte
to
and
fro
with
euery
blast
of
doctrine
,
that
care
not
what
they
say
,
so
that
they
say
not
as
other
their
forefathers
sayed
,
that
had
rather
then
they
woulde
geue
ouer
a
singular
opinion
of
their
owne
imagination
,
refuse
and
denie
the
authoritie
of
so
many
notable
,
wise
,
auncient
,
godly
,
and
well
learned
fathers
,
whome
we
haue
named
.
Although
we
haue
left
out
many
of
no
worse
iudgement
,
plainely
auouching
these
thinges
to
come
into
Christes
Church
,
and
worship
,
by
the
ordinaunce
of
his
holy
Apostles
.
All
which
thinges
if
our
aduersaries
haue
reade
,
then
they
are
in
a
most
miserable
and
heuy
taking
,
that
doe
withstand
an
open
knowen
trueth
,
and
as
I
feare
against
their
owne
consciences
too
.
Or
if
they
haue
not
reade
these
plaine
assertions
of
all
learned
men
sith
Christes
time
,
Heretikes
do
against
their
owne
consciences
then
they
are
most
impudent
that
so
vainely
bragge
in
a
matter
whereof
they
are
not
skillfull
.
But
I
trust
God
will
open
their
eyes
,
and
breake
their
prowde
hartes
to
the
obedience
of
his
holy
Church
.
7
Nay
M.
Allen
,
your
prescription
is
not
yet
proued
,
that
this
geare
came
from
Christ
and
the
Apostles
.
The
oldest
witnesse
,
that
you
haue
alledged
,
fathered
manifest
fables
vpon
the
institution
of
Christ
,
&
the
Apostles
,
as
you
your selfe
can
not
deny
,
if
you
haue
any
conscience
at
all
,
and
therefore
not
sufficient
to
be
credited
for
that
you
allege
him
.
Wherefore
you
may
bestow
where
you
list
these
swelling
bragges
,
of
Christes
institution
,
the
Apostles
tradition
,
the
vniuersall
practise
of
the
primitiue
Church
.
And
what
so
euer
great
wordes
beside
you
haue
streyned
your
lunges
,
to
pronounce
,
you
haue
sayd
nothing
for
oblation
or
prayer
for
the
deade
,
to
be
the
institution
of
Christ
,
and
all
this
geere
,
but
I
may
say
the
same
for
the
drinking
of
milke
and
hony
after
baptisme
,
for
not
fasting
on
Sonday
▪
or
prayer
on
knees
,
&c
:
by
like
vniuersalitie
,
antiquitie
,
consent
,
authoritie
.
8
If
the
authors
be
past
hope
,
yet
their
followers
shall
take
goodly
occasion
to
forsake
such
wicked
maisters
,
and
be
ashamed
of
all
their
vndecent
dealyng
,
if
they
note
and
consider
with
me
,
that
the
first
preachers
of
this
peruerse
opinion
,
were
such
,
that
none
of
all
their
scholars
durst
euer
for
shame
for
the
proofe
of
their
assertion
,
name
their
owne
doctors
.
Note
the
gile
of
an
heretike
.
some
sentence
out
of
Augustine
,
or
Ambrose
,
or
some
other
that
by
their
whole
life
and
practise
open
them selues
to
the
worlde
to
beleue
the
contrary
:
and
all
this
by
some
shewe
of
wordes
for
the
bearing
of
their
false
assertions
.
Marke
it
well
(
I
saye
)
in
heretikes
that
they
can
not
for
shame
of
them selues
,
Luther
,
Caluin
,
Bucer
with
that
rable
,
was
amongest
the
rude
people
,
whome
they
had
wonne
either
with
speach
,
or
pleasure
of
licentious
doctrine
:
and
loe
nowe
it
decayeth
in
a
maner
or
their
bones
be
coulde
.
The
peoples
sensies
raueshed
with
the
present
pleasure
of
such
as
they
hearde
last
,
like
them
so
longe
as
they
heare
them
,
afterwarde
their
memory
remaineth
onely
to
malediction
.
Psal.
36.
Vidi
impium
superexaltatum
&
eleuatum
sicut
Cedros
Libani
,
transiui
&
ecce
non
est
:
quaesiui
&
non
est
inuentus
locus
eius
.
I
haue
seene
the
wicked
exalted
and
set
vp
as
the
Cedre
trees
of
Libanus
,
I
passed
by
,
and
loe
out
of
hande
he
is
no
body
:
I
sought
him
,
and
his
abiding
can
not
be
founde
.
Who
so
euer
shall
seeke
for
our
glorious
preachers
with
in
this
C.
yeare
,
he
shall
finde
them
in
such
estimation
then
,
as
their
forefathers
be
nowe
:
that
is
to
say
,
to
be
vnworthy
the
naming
of
their
owne
adherents
,
if
any
of
that
secte
liue
and
last
so
longe
.
For
let
them
neuer
looke
to
come
to
the
infamous
fame
of
Arrius
,
the
best
of
all
these
secte
maisters
not
worthy
to
be
scholar
to
a
hundreth
of
his
followers
.
Thus
loe
is
the
case
of
heretikes
,
liked
of
fooles
when
they
be
alieue
,
contemned
of
all
men
when
they
are
deade
.
8
M.
Allen
marueileth
and
giueth
a
speciall
note
,
that
we
name
not
Iouinian
,
Vigilantius
,
Berengarius
or
Wickleffe
to
be
the
authors
of
our
doctrine
but
rather
hang
vppon
some
sentence
of
Augustine
or
Ambrose
,
and
thinketh
we
are
ashamed
of
the
other
.
In
deede
if
we
depended
vpon
any
mens
authoritie
,
or
that
any
man
or
men
were
the
authors
of
our
faith
as
it
fareth
with
the
popish
faith
,
we
should
be
iniurious
vnto
them
if
we
did
not
acknowledge
our
founders
,
as
they
doe
some
of
theirs
.
But
seeing
God
him selfe
is
the
father
of
that
doctrine
,
which
we
haue
receiued
by
his
holy
word
,
we
neither
boast
vpon
Augustine
,
nor
Ambrose
when
they
dissent
therefro
,
neither
are
ashamed
of
Vigilantius
nor
Beringarius
,
when
they
agree
therewith
.
We
refuse
not
the
truth
that
Tertullian
&
Origin
haue
taught
,
because
they
taught
heresies
also
,
neither
do
we
receiue
the
errors
of
Cyprian
&
Augustin
,
because
they
taught
many
points
of
true
faith
.
Onely
the
canonicall
Scriptures
are
the
rule
,
by
which
we
iudge
of
all
men
and
their
writings
,
of
all
doctrine
and
the
teachers
therof
.
It
is
a
ridiculous
thing
,
that
M.
Allen
like
a
cold
Prophet
,
taketh
vpon
him
to
tell
what
shall
be
thought
of
our
preachers
names
,
within
these
hundred
yeares
.
But
what
so
euer
he
prateth
,
the
memory
of
the
righteous
shall
remayne
for
euer
,
neither
shall
they
be
afrayde
of
any
euill
reporte
,
their
names
are
written
in
the
booke
of
life
which
are
ordeyned
vnto
eternall
glory
,
howso
euer
they
be
accounted
of
by
the
wicked
of
this
worlde
.
And
yet
there
is
no
cause
,
why
we
should
not
thinke
that
the
names
and
writings
of
Luther
,
Caluine
and
Bucer
,
shal
remayne
in
good
account
with
Gods
Church
euen
vntil
they
them selues
shall
come
with
Christ
,
to
iudge
the
worlde
when
in
the
meane
time
Eccius
,
Pighius
,
Cocleus
,
and
such
other
shall
not
be
remembred
,
but
as
obstinate
withstanders
of
the
truth
and
enemies
of
the
Gospell
.
9
Now
in
the
doctors
of
Gods
Church
it
is
cleane
contrarie
,
and
no
lesse
worthy
to
be
noted
for
our
purpose
,
for
their
honour
and
estimation
rising
vpon
the
sure
vnfallible
grounde
of
Gods
trueth
,
by
yeares
and
time
gathereth
such
force
,
that
not
onely
their
memorie
is
in
perpetuall
benediction
before
God
,
but
their
workes
follow
them
in
the
mindes
of
their
posteritie
,
to
their
owne
eternall
praise
,
and
benefite
of
all
their
followers
.
And
which
is
much
more
to
be
woundered
at
,
they
haue
so
passed
enuy
and
malice
of
man
,
that
euen
those
which
deadly
hate
them
,
dare
not
but
praise
them
.
And
such
as
mislike
their
doctrine
,
and
knowe
of
their
owne
conscience
that
they
be
directly
against
them
,
yet
dare
not
openly
charge
them
with
falshood
,
as
they
doe
vs
their
scholars
,
but
rather
(
as
I
sayd
)
seeke
some
sentence
out
of
them
to
helpe
their
owne
cause
,
then
with
their
plaine
condemnation
of
falshood
to
refuse
their
authoritie
.
S.
Augustine
busyed
much
with
the
Pelagians
:
and
charged
by
them
in
disputation
that
he
defended
the
Manicheis
doctrine
concerning
originall
sinne
,
for
his
defense
and
warraunt
,
proueth
vnto
them
that
S.
Ambrose
taught
the
same
doctrine
that
he
did
,
and
yet
they
durst
not
be
so
bolde
to
call
him
a
Manichie
.
Lib.
2.
contra
Iulian.
Dic
huic
Ambrosio
si
audes
,
quae
mihi
tam
petulanter
obiectas
:
Thou
heretike
(
sayeth
he
)
say
the
same
by
S.
Ambrose
,
if
thou
dare
for
shame
which
thou
so
sausely
and
wantonly
obiectes
to
me
.
Looke
I
pray
you
,
Ambrose
was
but
newe
deade
when
his
onely
name
did
feare
the
heretike
,
Lib.
2.
contra
Iulian.
when
other
aliue
of
as
good
learning
,
was
contemned
of
him
,
and
by
wordes
of
reproche
charged
with
the
Manicheis
secte
,
who
was
a
wicked
man
of
horrible
sectes
not
long
before
those
dayes
.
Pelagius
out
of
doubte
thought
no
better
of
Ambrose
and
Cyprian
deade
,
then
he
did
of
Augustine
and
Innocentius
a
liue
,
because
their
doctrine
was
all
one
:
but
yet
the
men
departed
were
of
more
authority
in
Gods
Church
,
then
the
liuing
:
of
whose
continuance
to
the
ende
men
were
vncertaine
before
the
proofe
thereof
:
and
their
wordes
being
deade
might
easely
be
wrasted
to
some
shew
of
their
purpose
,
when
the
authority
of
the
liuing
coulde
not
admit
any
such
false
dealinge
,
them selues
bearing
witnesse
of
the
meaning
of
their
own
words
.
Well
then
our
doctors
of
Gods
Church
,
being
all
of
holy
estimation
and
blessed
memory
,
doe
so
dase
the
eyes
euen
of
their
owne
aduersaries
,
that
being
of
the
very
same
doctrine
that
we
(
who
by
Gods
grace
be
membres
of
the
Catholike
Church
)
be
of
,
yet
they
are
past
the
malice
of
those
which
like
not
their
doing
and
doctrine
.
For
the
heretikes
well
knowing
them
to
be
the
authors
,
or
at
the
least
especiall
mainteiners
of
this
our
assertion
of
the
valew
of
prayers
and
the
holy
sacrifice
for
the
departed
,
yet
they
dare
not
but
clokedly
reprehende
them
,
when
they
flowe
against
the
poore
Catholikes
nowe
aliue
,
with
wordes
of
infinite
blasphemie
,
and
sclaunderous
reproche
.
Therefore
I
nowe
will
call
vppon
them
with
S.
Augustines
wordes
.
Come
on
all
the
packe
of
you
,
who
so
euer
is
the
prowdest
Protestant
vpon
the
earth
,
call
if
he
dare
S.
Denyse
,
S.
Clement
,
Athanas.
Chrysostom
,
Ambrose
,
Gregory
,
Bede
,
we
are
not
ashamed
of
their
names
as
you
be
of
your
Maisters
,
Call
these
Papistes
for
praying
for
their
freindes
,
call
them
Idolaters
,
call
them
superstitious
,
call
them
enimies
of
Christes
passion
:
say
they
be
iniurious
to
his
death
by
prouiding
a
newe
sacrifice
for
sinne
:
tell
them
they
inuented
Anniuersaries
,
monthes
mindes
,
and
yearly
offeringes
,
for
their
owne
gayne
:
call
them
masse
mungers
,
call
them
blinde
gydes
.
No
you
dare
not
for
your
eares
,
you
dare
not
disprayse
our
heauenly
gydes
:
you
dare
not
once
name
your
owne
.
9
M.
Allen
sta●●our
wisedome
,
there
is
no
man
will
graunt
you
that
the
doctors
of
Gods
Church
Augustine
,
Ambrose
,
Chrysostom
,
Basill
,
&c.
are
al
togither
yours
,
because
they
haue
allowed
some
one
or
two
thinges
that
you
doe
,
and
haue
condemned
the
whole
substance
and
principall
groundes
of
your
religion
.
Nay
rather
count
vpon
the
Popes
to
be
the
pillers
of
your
Church
,
doctors
of
your
learning
,
and
fathers
of
your
faith
,
that
haue
bene
within
these
seuen
,
or
eight
hundreth
yeares
,
and
see
whether
we
might
not
with
more
honesty
,
bragge
of
Iouinian
and
Vigilantius
,
then
you
in
your
conscience
,
can
glory
in
a
whole
hundreth
of
them
almost
.
And
whereas
you
bable
of
Augustine
and
the
Pelagians
,
if
you
were
posed
to
answere
vppon
your
conscience
:
doe
you
defend
Gods
eternall
predestination
with
Augustine
,
rather
then
free
will
with
Pelagius
?
the
only
grace
of
God
to
be
the
whole
cause
of
mans
saluation
as
Augustine
doth
?
or
the
merites
of
workes
as
the
Pelagians
doe
?
And
whereas
you
allege
that
saying
of
Augustine
,
dic
huic
Ambrosio
,
&c.
to
proue
that
Ambrose
may
not
be
gaine
sayde
,
what
so
euer
he
writ
,
you
shall
heare
what
Augustine
him selfe
sayth
of
the
same
Ambrose
,
when
he
was
pressed
with
his
authority
by
the
Pelagians
,
as
though
he
defended
freewill
in
his
booke
de
gratia
Christi
contra
Pelagium
,
cap.
43.
Beatus
inquit
Ambrosius
Episcopus
in
cuius
praecipuè
libris
Romana
elucet
fides
,
qui
scriptorum
inter
Latinos
flos
quidem
enituit
,
cuius
fidem
&
purissimum
in
Scripturis
sensum
,
ne
inimicus
quidem
ausus
est
reprehendere
.
Ecce
qualibus
&
quantis
praedicat
laudibus
quamlibet
sanctum
&
doctum
,
nequaquam
tamen
authoritati
Scripturae
canonicae
comparandum
.
Blessed
Ambrose
(
sayth
the
Pelagian
)
that
Bishop
in
whose
bookes
specially
,
the
Romane
faith
doth
shine
,
which
glistered
as
a
certeyne
flower
among
the
Latine
writers
,
whose
fayth
and
most
pure
sense
in
the
Scriptures
,
no
not
his
enemy
durst
reprehend
,
&c.
Behold
(
sayth
Augustine
)
with
what
&
howe
great
prayses
he
extolleth
him
,
which
though
he
be
neuer
so
holy
and
well
learned
,
yet
is
he
not
to
be
compared
with
the
authoritie
of
the
canonicall
Scriptures
.
Loe
here
the
authoritie
of
Ambrose
,
or
any
man
.
And
by
the
way
note
here
the
hereticall
bragge
of
the
Romane
faith
.
Finally
where
you
stand
forth
,
like
a
peeuish
quarrell
picker
to
dare
vs
with
S.
Augustines
wordes
,
we
may
well
say
vnto
you
,
as
to
such
a
busy
body
:
good
fellow
thou
makest
more
a
doe
then
thou
needest
,
here
is
no
man
disposed
to
striue
with
Clemens
,
Dionysius
,
Athanasius
,
Chrysostome
,
nor
Augustine
,
if
they
haue
spoken
any
thing
that
helpeth
the
matter
,
bring
it
forth
where
due
triall
may
be
had
,
in
the
meane
time
,
bragge
of
them
as
much
as
thou
wilt
,
thou
shalt
neuer
be
able
to
proue
,
that
of
20.
errors
which
thou
defendest
,
they
did
hold
one
.
If
they
haue
spoken
otherwise
then
truth
in
any
matter
,
they
must
be
told
of
it
as
well
as
other
men
.
But
thou
must
not
thinke
,
that
for
one
error
common
with
them
,
thou
must
hold
an
100.
contrary
to
them
.
Thou
doest
them
wrong
,
to
make
them
thy
partakers
,
as
thou
shalt
well
know
when
the
triall
commeth
,
therefore
quiet
thy selfe
,
and
talke
of
thyne
owne
mates
,
as
for
those
men
,
thou
hast
litle
to
doe
with
them
,
nor
they
with
thee
,
but
for
sclaundering
of
them
to
be
altogither
on
thy
side
.
10
Such
force
hath
the
trueth
,
and
such
feare
there
is
in
falshood
:
and
yet
these
doctors
must
needes
be
in
a
thousand
times
worse
case
then
we
be
,
if
the
doctrine
of
purgatory
and
prayers
be
not
true
.
We
may
be
saued
or
at
least
reasonably
excused
,
by
following
:
they
in
leading
vs
in
falshood
,
can
haue
no
excuse
of
their
impietie
.
But
howe
glad
may
all
we
Catholikes
be
in
our
heartes
,
that
haue
the
full
consent
of
all
them
in
the
proofe
of
our
beleue
,
out
of
whose
workes
the
aduersaries
woulde
be
glad
of
one
likely
sentence
.
And
whose
life
and
doctrine
are
so
glorious
in
Gods
Church
,
that
their
owne
aduersaries
raling
at
vs
aliue
,
yet
dare
not
but
with
great
feare
once
blemish
their
names
departed
:
Though
sometimes
it
brastithe
out
in
some
one
of
them
to
their
owne
miscredit
.
So
beutifull
is
the
light
of
trueth
.
And
on
the
other
side
,
howe
miserable
is
their
carefull
case
that
followe
and
defende
that
doctrine
,
the
authors
whereof
they
dare
neither
acknowledge
nor
name
:
whome
all
good
men
with
open
mouth
boldely
doe
reprehend
,
and
their
owne
scholars
dare
not
defende
.
Such
a
glorious
maiesty
this
doctrine
of
theires
beareth
,
that
pricketh
vp
with
pryde
those
that
be
alyue
,
and
blotteth
out
of
honest
memorie
,
her
doctors
that
be
deade
.
10
Nay
M.
Allen
,
though
those
doctors
build
some
hay
or
stuble
,
vpon
the
onely
foundation
Christ
,
their
case
is
ten
thousand
times
better
then
yours
,
which
build
nothing
but
dirt
and
donge
tempered
with
hay
and
stuble
vpon
no
foundation
at
all
except
it
be
the
sande
,
and
seeke
by
all
meanes
to
digge
vp
the
onely
true
foundation
of
our
fayth
Iesus
Christ
,
making
him
nothing
better
then
a
common
person
:
except
his
bare
name
:
and
woe
may
be
to
such
Catholikes
,
as
can
finde
nothing
but
hay
and
stuble
,
where
such
store
of
precious
matter
is
,
and
the
most
precious
corner
stone
the
foundation
of
all
excellency
.
And
happy
be
those
,
which
not
regarding
the
streames
of
waters
,
that
runne
through
the
vaynes
of
earth
,
but
seeking
to
the
onely
fountayne
of
heauenly
truth
,
conteyned
in
the
holy
scriptures
,
haue
certeyne
comfort
of
saluation
while
they
are
aliue
,
and
sure
possession
of
felicitie
with
Christ
,
as
soone
as
they
are
dead
,
yea
which
dye
not
at
all
,
because
they
beleue
in
Christ
which
is
life
,
nor
enter
into
iudgement
,
but
passe
from
death
of
this
body
,
which
is
temporall
,
vnto
life
of
body
and
soule
which
is
eternall
.
The
first
Author
of
that
secte
which
denieth
prayers
for
the
departed
is
noted
,
his
good
condicions
and
cause
of
his
error
be
opened
,
what
kinde
of
men
haue
bene
most
bent
in
all
ages
to
that
secte
.
And
that
this
heresy
is
euer
ioyned
as
a
fit
companion
to
other
horrible
sectes
.
CAP.
XIIII
.
1
BVt
yet
,
because
they
haue
diffamed
our
practise
in
praying
and
offering
for
the
deade
,
by
referring
it
to
a
later
origine
then
the
Apostolike
authority
and
tradition
,
seeing
we
haue
fathered
our
vsage
vpon
such
as
the
aduersaries
dare
not
blame
,
we
will
helpe
them
to
seeke
out
the
fathers
of
their
faithles
perswasion
,
lest
by
the
feare
and
bashfullnesse
of
their
owne
scholars
,
they
be
vnkindly
forgotten
.
Mary
to
finde
out
these
obscure
loyterers
it
will
be
somewhat
painefull
,
because
as
theeues
doe
,
they
kepe
by
wayes
:
and
lightly
treade
not
in
honest
mens
pathes
.
For
the
finding
out
of
recordes
for
the
testimony
of
our
trueth
,
we
kepte
the
day
light
,
the
high
waye
of
Gods
Church
.
All
the
knowen
notable
personages
,
in
the
holy
Citye
of
God
offered
them selues
both
to
witnesse
,
and
proue
with
vs
.
We
droue
this
trueth
from
our
dayes
through
the
middest
of
that
holy
communitie
which
S.
Augustine
calleth
the
Citye
of
God
:
and
our
aduersaries
will
not
saye
otherwise
but
they
were
the
liuely
membres
of
that
happy
and
heauenly
fellowship
.
We
brought
the
practise
of
it
to
the
holy
Apostles
by
plaine
accompte
,
we
went
with
the
trueth
of
our
cause
to
the
lawe
of
Moyses
,
The
high
waye
of
trueth
.
from
thense
by
like
light
to
the
lawe
of
nature
.
But
nowe
for
the
other
sorte
,
we
must
leaue
the
cytie
of
God
and
the
fellowship
of
these
noble
personages
,
of
doctors
,
Apostles
,
Prophets
,
and
Patriarches
,
and
seeke
on
the
lifte
hande
in
the
other
citye
,
which
is
of
Augustine
named
the
citye
or
common
welth
,
as
a
man
might
call
it
of
the
deuill
:
in
which
body
,
all
practise
of
mischiefe
and
origin
of
error
,
ishuing
from
that
vnhappy
heade
to
the
corrupt
and
deadly
limmes
thereof
,
is
to
be
founde
.
We
shall
heare
of
the
aduersary
perswasion
then
,
in
the
company
of
Anabaptistes
,
The
by
way
of
heresy
.
of
Arrians
,
of
Saduceis
,
of
Epicures
:
where
so
euer
the
weedes
of
the
common
enemies
corrupte
seede
groweth
,
there
shall
we
find
amongest
breares
and
brembles
,
this
choking
weede
with
all
.
For
as
the
true
preachers
,
the
Apostles
of
Christ
Iesu
,
did
sowe
in
the
beginning
of
the
Christian
church
,
which
was
the
springe
of
the
worde
of
lyfe
and
trueth
,
amongest
other
heauenly
seedes
of
true
doctrine
,
that
profitable
practise
for
the
reliefe
of
such
,
as
were
hense
departed
in
the
sleepe
of
peace
,
with
the
decent
ordre
which
euer
fithens
the
Catholicke
Church
hath
obediently
followed
,
Math.
13.
euen
so
,
Inimicus
homo
superseminauit
zizania
:
the
common
enemy
came
afterwarde
and
ouersewe
darnell
,
and
cockle
,
either
for
the
vtter
choking
,
or
else
for
the
especiall
let
of
that
good
seede
,
which
the
Maister
of
this
fielde
by
his
houshold
seruauntes
had
plentifully
sowen
before
.
This
common
aduersarie
,
as
our
maister
him selfe
expoundeth
it
,
is
the
Deuill
:
who
,
as
he
in
all
other
thinges
beneficiall
to
mankinde
is
a
great
staye
,
so
Christian
mens
commoditie
in
this
point
he
notably
hindereth
by
his
wicked
suggestions
and
deuilish
deuise
,
whereby
he
prouoketh
many
vnder
the
shewe
of
Gods
word
or
bare
name
therof
(
for
that
is
the
lambes
cote
which
this
wyely
wolfe
boroweth
to
maske
in
)
to
be
vnkind
,
vnnaturall
,
and
with
out
all
godly
affection
towards
their
departed
frendes
.
The
which
contrary
corrupt
seede
of
false
doctrine
we
right
well
know
came
of
the
sayd
aduersary
,
because
it
was
long
after
ouersowen
:
learning
further
of
Tertullian
,
Tertul.
de
praescript
.
Id
verum
esse
quodcunque
primum
,
id
adulterinum
quod
posterius
.
That
to
be
true
that
was
first
taught
,
and
that
to
be
false
and
forged
,
which
came
latter
.
CAP.
XIIII
.
1
WHen
the
Apostolike
writing
,
can
not
be
shewed
,
it
is
but
the
poynt
of
an
heretike
to
boast
of
Apostolike
tradition
.
So
did
the
Valentinians
,
although
their
heresie
were
newe
,
when
they
were
confuted
by
the
Scriptures
,
shrowed
them selues
vnder
the
name
of
traditions
,
as
we
haue
shewed
before
,
out
of
Irenaeus
lib.
3.
ca.
2.
And
therfore
it
is
but
vayne
bragging
,
that
you
promise
to
seeke
out
any
other
fathers
of
our
perswasion
,
then
the
Apostles
of
Christ
,
by
whose
holy
writings
,
we
neuer
refuse
to
be
iudged
.
what
if
any
heretike
haue
affirmed
some
thing
,
that
is
true
?
is
truth
worse
in
an
heretikes
mouth
?
The
deuills
them
selues
confessed
Christ
.
Their
confession
was
true
,
their
testimony
was
refused
.
So
if
any
heretike
haue
confessed
the
truth
,
we
may
receiue
the
truth
and
yet
reiect
his
testimony
.
For
truth
hath
testimony
of
God
his
word
and
whether
it
be
affirmed
or
denyed
by
the
deuill
,
it
is
all
one
.
The
high
way
that
you
prate
of
,
is
a
bye
way
,
for
the
Scripture
is
the
onely
high
way
to
the
truth
,
with
the
guidance
of
Gods
spirite
.
And
yet
that
way
which
you
haue
taken
,
hath
so
many
hills
and
holes
,
woods
and
thickets
,
that
you
haue
rather
flyen
ouer
it
in
a
dreame
and
imagination
,
then
trauailed
through
it
in
deede
when
you
walked
through
the
city
of
God
,
which
Augustine
describeth
.
I
maruaile
you
could
not
see
the
westerne
Babylon
,
Rome
,
to
be
the
city
or
common
wealth
of
the
deuill
.
lib.
16.
cap.
17.
lib.
18.
cap.
21.
cap.
22.
cap.
27.
The
mother
of
all
abominations
of
the
earth
,
which
either
inuented
or
tempered
of
others
inuention
that
golden
cuppe
full
of
abominations
&
vncleanes
of
her
whordoms
,
with
which
she
made
drunken
all
the
Kinges
of
the
earth
.
And
therefore
that
we
can
not
reade
out
of
the
word
of
God
,
we
shall
heare
of
Purgatory
,
among
the
Paganes
,
Carpocratianes
,
Heracleonites
,
and
Montanistes
,
of
whose
heresies
and
pestilent
practises
,
the
whore
of
Babylon
hath
patcht
vp
her
purgatory
and
sacrifices
for
the
deade
,
as
by
and
by
I
shall
declare
.
In
deede
the
enuious
man
the
deuil
,
hath
sowed
these
wicked
sect
masters
.
And
that
doctrine
which
is
first
,
agreeable
to
Tertullians
rule
is
vndoubtedly
true
,
and
that
which
is
later
is
false
.
But
howe
shall
the
first
doctrine
be
knowen
but
by
the
word
of
God
,
wherein
all
the
doctrine
of
God
is
taught
.
But
by
the
holy
Scriptures
,
which
are
able
to
make
the
man
of
God
perfect
and
prepared
to
all
good
workes
.
And
seeing
,
praying
,
and
offering
for
the
deade
as
Tertullian
him selfe
confesseth
,
is
not
taught
by
the
Scriptures
,
it
is
no
good
worke
whereto
the
man
of
God
should
be
prepared
.
And
for
as
much
as
you
haue
giuen
me
example
of
a
syllogisme
in
Baroco
in
the
last
chapter
,
I
wil
frame
you
the
like
nowe
.
All
good
workes
are
taught
by
the
Scriptures
,
oblations
for
the
deade
are
not
taught
by
the
Scriptures
,
therefore
oblations
for
the
deade
are
no
good
workes
.
The
maior
is
S.
Paule
.
2.
Timot.
3.
The
minor
is
Tertullians
de
corona
militis
.
Deny
the
conclusion
if
you
dare
.
2
And
yet
besides
that
generall
and
most
certaine
instruction
,
learned
Damascen
,
helpeth
vs
to
the
trial
of
this
peculiar
case
.
Doubting
not
to
affirme
,
that
all
such
cogitations
as
doe
entre
into
mans
head
against
the
prayers
or
charitable
workes
for
the
departed
,
be
the
deuills
enuious
and
subtill
suggestions
,
for
the
hinderaunce
of
our
brethern
departed
from
the
heauenly
ioyes
.
For
thus
he
writeth
in
a
sermon
for
the
same
purpose
.
That
olde
serpent
(
sayeth
he
)
whose
endeuoure
is
to
corrupt
and
deface
the
good
and
acceptable
workes
of
God
,
&
to
lay
snares
for
the
entrapping
of
mens
soules
,
who
is
much
perced
through
brotherly
loue
,
and
brasteth
in
sunder
for
the
enuy
that
he
beareth
towardes
our
faith
,
and
finally
is
madded
by
our
naturall
compassion
one
towardes
an
other
,
as
one
that
is
the
vtter
renouncer
of
all
good
lawes
,
he
enspireth
to
some
a
fayned
and
false
imagination
cleane
contrary
to
the
holy
constitutions
:
that
is
to
saye
,
that
all
good
and
acceptable
workes
,
before
God
,
shoulde
no
whit
proffet
the
departed
soules
.
If
this
writers
iudgement
be
good
,
as
it
is
sure
most
sounde
,
Our
Protestantes
be
inspired
by
Damascens
iudgement
.
then
must
all
our
vnnatural
and
vnkind
preachers
haue
an
especiall
inspiration
of
the
deuill
him selfe
,
so
often
as
they
hinder
fauour
and
grace
from
the
deade
.
For
as
he
reduced
our
origin
to
the
Apostles
,
so
he
doubteth
not
to
auouche
,
the
contrary
perswasion
to
be
euidently
moued
by
the
olde
serpent
,
of
especiall
enuie
towardes
mans
saluation
.
And
nowe
if
thou
list
knowe
in
whome
this
subtill
suggestion
tooke
first
place
and
roote
,
Of
the
author
of
this
new
sect●
.
after
the
longe
vsage
of
the
other
,
according
to
the
Apostles
planting
:
we
shall
make
thee
for
thy
especiall
comfort
partaker
thereof
also
.
We
will
not
vse
the
aduersaries
,
as
they
doe
vs
:
charging
vs
with
later
preaching
or
doctrine
then
the
Apostles
planted
,
&
yet
can
neither
tell
,
where
,
nor
by
whome
it
beganne
.
But
we
shal
by
open
euidence
call
the
woolfe
by
his
name
.
Let
an
heretike
but
set
out
foot
,
and
once
open
mouth
,
though
he
doe
no
harme
at
all
,
yet
the
watcheman
of
Israell
hath
him
by
the
backe
straight
.
The
dogges
were
neuer
so
dumme
in
Gods
Church
,
but
they
woulde
barke
at
the
first
apparance
of
any
straunge
cattell
.
For
that
,
the
notation
of
his
arising
and
name
,
was
not
onely
a
warning
to
the
present
time
to
take
heede
to
their
faith
,
but
an
admonition
to
all
the
posteritie
to
beware
of
the
like
.
And
it
was
euer
counted
a
refutation
of
an
heresie
to
the
full
,
to
reduce
it
to
a
latter
infamous
author
,
by
the
certaine
recorde
of
the
Churches
historie
.
The
which
kinde
of
reason
both
amongest
the
learned
hath
singular
strength
,
and
is
sensible
for
the
people
,
and
of
the
aduersarie
vtterly
inuincible
.
Irenaeus
vseth
it
against
the
heresies
of
his
time
,
as
a
demonstration
of
much
force
.
What
,
saith
he
,
before
Valentinus
there
was
none
of
that
his
false
secte
,
Lib.
3.
cap.
4.
and
he
came
in
with
his
seede
,
after
the
first
preaching
of
our
faith
a
good
while
.
I
can
tell
when
he
beganne
,
howe
he
increased
,
how
longe
he
continued
.
The
trial
of
false
preachers
.
Both
he
and
that
other
Cerdon
entered
first
vnder
the
gouernment
of
Hyginius
,
grewe
vpwarde
vnder
Pius
,
and
continued
till
Anicetus
time
:
and
so
making
the
like
accompt
of
other
archeheretikes
,
at
length
thus
he
concludeth
:
all
these
rose
vp
in
their
apostacie
longe
after
that
the
Church
was
ordered
in
faith
and
doctrine
.
In
this
sense
spake
Irenaeus
.
2
Damascene
your
doctor
,
which
knew
the
depth
of
Satan
so
well
,
should
first
haue
reproued
that
perswasion
by
Scripture
,
and
then
it
had
bene
easy
to
haue
found
out
the
policie
of
the
deuill
.
But
when
we
learne
by
Scripture
,
that
your
doctrine
is
contrary
to
the
fayth
,
and
hope
of
Christians
,
it
is
not
hard
to
iudge
,
that
the
deuill
inuented
it
,
vnder
colour
of
charitie
to
ouerthrow
faith
,
and
vnder
shewe
of
helpe
of
men
,
to
dishonour
God
.
You
spend
many
words
in
vayne
,
to
proue
that
the
first
author
of
an
opinion
being
found
,
the
opinion
is
found
to
be
an
heresy
.
It
shal
be
graunted
with
all
fauour
,
but
so
that
no
man
shall
be
counted
the
first
author
of
an
opinion
,
that
is
able
to
proue
his
opinion
out
of
the
word
of
God
.
And
withall
,
that
who
so
euer
is
not
able
to
proue
by
the
word
of
God
,
any
opinion
that
he
holdeth
obstinatly
,
though
he
haue
many
authors
before
him
yet
is
he
neuerthelesse
an
heretike
.
3
But
the
rule
is
common
and
certaine
as
any
can
be
in
the
worlde
,
and
I
woulde
stande
vpon
the
grounde
thereof
against
all
false
doctrine
in
the
worlde
,
A
generall
rule
to
knowe
heresie
by
.
and
thus
it
is
:
Any
opinion
,
that
may
be
truely
fathered
vppon
any
priuate
man
,
that
was
longe
after
the
trueth
was
first
preached
by
the
Apostles
,
if
it
be
vpon
a
point
of
our
faith
,
and
contentiously
mainteined
,
it
is
an
heresie
.
And
thus
againe
:
who
so
euer
was
withstande
in
his
first
arising
and
preaching
,
by
such
as
were
in
the
vnitie
of
the
Church
,
he
was
a
false
teacher
,
and
his
abettours
be
heretikes
.
And
the
force
of
this
conclusion
is
so
greate
,
that
the
heretikes
them selues
if
they
can
get
any
likely
shew
of
raysing
of
any
doctrine
,
or
practise
of
Gods
Church
in
these
latter
dayes
,
they
thinke
they
haue
a
good
argument
against
the
Catholikes
.
Therefore
they
woulde
father
transubstantiation
vpon
this
Councell
,
the
adoration
of
the
Sacrament
vpon
that
Pope
,
indulgencies
vpon
that
byshop
,
&c.
For
they
be
as
saulcie
with
Gods
Church
,
Councells
,
&
chiefe
gouernors
,
as
we
be
with
the
Iacke
strawes
of
Geneua
.
And
yet
when
they
haue
traualed
to
their
heartes
ake
,
they
can
finde
no
one
thing
first
inuented
by
any
of
them
,
whome
they
falsely
name
to
be
the
authors
thereof
.
But
well
seeing
it
is
so
stronge
an
argument
of
heresie
,
to
haue
the
ofspring
of
a
later
author
,
with
plaine
prouisò
of
Gods
Church
for
his
markinge
,
let
vs
adde
so
much
strength
to
our
cause
,
to
haue
the
father
of
the
contrary
falshood
knowen
,
and
noted
of
the
antiquity
,
by
his
name
.
3
If
you
haue
not
a
better
vnderstander
,
then
you
are
a
rule
giuer
,
your
rule
is
false
,
for
though
you
hedge
it
in
with
many
conditions
,
yet
you
leaue
out
the
chiefest
,
which
is
that
the
opinion
it self
be
contrary
to
the
truth
,
first
preached
by
the
Apostles
,
or
else
it
is
no
heresie
,
though
it
may
be
truely
fathered
vpon
any
man
priuate
or
publike
,
sooner
or
later
.
And
here
I
muse
why
you
put
in
the
condition
of
a
priuate
man
:
belike
if
the
Pope
inuent
a
new
doctrine
,
because
he
is
a
publike
person
that
can
not
erre
,
it
must
not
be
taken
for
heresie
.
In
your
second
rule
,
except
you
vnderstand
that
the
opinion
of
him
which
is
withstanded
,
be
new
and
of
his
owne
inuention
,
the
withstanding
thereof
,
no
not
by
good
men
,
maketh
it
not
false
.
They
that
defended
that
heretikes
should
not
be
rebaptised
,
were
withstoode
by
Cyprian
and
all
the
Bishops
of
Africa
(
who
were
notwithstanding
their
error
in
the
vnitie
of
the
Church
)
yet
were
they
not
heretikes
nor
their
opinion
heresie
,
because
it
was
not
of
their
inuention
but
of
the
word
of
God
.
And
wheras
you
affirme
,
that
we
can
not
find
any
of
those
thinges
inuented
by
them
by
whome
we
say
they
were
inuented
,
though
we
trauail
vntill
our
hartes
ake
:
I
aunswere
though
you
seeke
vntill
your
head
ake
&
lye
vntill
you
haue
worne
your
tongue
to
the
stumpes
,
you
shall
neither
finde
those
things
in
the
word
of
God
,
nor
to
haue
any
other
authors
,
than
the
writers
of
your
owne
sect
haue
named
to
be
the
fathers
of
most
of
them
.
And
that
you
charge
vs
with
like
saucines
towards
your
Prelates
,
that
you
vse
toward
the
Iacke
strawes
of
Geneua
,
if
you
had
not
thereby
confessed
your selfe
to
be
a
saucy
Iacke
,
you
might
haue
giuen
vs
occasion
to
think
no
lesse
of
you
.
For
although
perhaps
you
count
the
chief
teachers
of
that
Church
for
Iacke
strawes
,
yet
the
worlde
can
testifie
,
that
there
is
more
grauitie
and
modesty
in
the
lightest
persons
of
all
that
Church
,
then
hath
appeared
of
many
Popes
and
Cardinalls
of
your
Church
of
Rome
.
Cap.
75.
li.
3.
In
Anacephal
.
4
Epiphanius
that
notable
man
in
his
booke
that
he
wrote
for
the
confutation
of
all
the
heresies
that
were
before
his
time
,
and
in
other
of
his
workes
too
,
nameth
an
obscure
fellowe
one
Aërius
to
be
the
first
author
of
this
heresie
,
that
prayers
and
sacrifice
profiteth
not
the
departed
in
Christ
.
But
what
maner
a
fellowe
he
was
,
and
how
lickely
to
be
the
founder
of
such
a
schoole
,
thou
shalt
perceiue
best
by
the
writers
wordes
.
When
Aërius
coulde
not
obteine
the
byshopricke
of
Eustathius
deposed
,
after
that
he
was
once
perfectly
well
skilled
in
Arius
doctrine
,
he
inuented
new
sectes
of
his
owne
:
affirming
that
there
shoulde
be
no
offering
for
the
departed
,
and
of
him
loe
the
scholars
were
called
Aërians
.
Let
not
the
simple
(
whome
I
woulde
helpe
in
this
cause
)
be
deceiued
by
the
liknes
of
these
two
names
,
Arius
:
and
Aërius
:
Arius
.
Aërius
.
for
this
later
was
the
author
of
their
secte
,
and
was
a
follower
of
the
first
called
Arius
in
his
doctrine
beside
.
And
of
the
same
sect
and
sectmaister
,
S.
Augustine
thus
sayeth
,
following
Epiphanius
:
The
Aërians
were
so
named
by
one
Aërius
,
who
taking
snoffe
that
he
coulde
not
get
a
byshopricke
,
fell
into
the
heresie
of
Arius
first
:
and
then
added
therevnto
,
other
heresies
of
his
owne
makinge
:
saying
that
we
shoulde
not
offer
sacrifice
for
the
deade
,
nor
obserûe
the
solemne
appointed
fastes
of
the
Church
,
but
that
euery
man
should
abstaine
when
he
liste
.
And
there
both
he
and
Epiphanius
doe
recken
moe
of
his
holy
opinions
,
which
I
omit
.
For
it
is
enough
for
our
purpose
,
and
to
confunde
all
the
heretikes
of
our
dayes
,
that
this
opinion
was
noted
as
it
spronge
vp
in
the
primitiue
Church
for
heresie
,
One
that
hath
forsaken
the
Church
is
indifferent
to
what
heresie
you
will
.
and
the
authors
not
onely
condemned
as
heretikes
in
that
point
,
but
in
many
other
thinges
beside
.
For
I
neuer
reade
of
,
nor
yet
knewe
any
heretike
,
but
if
he
once
mistrusted
the
catholike
Church
,
the
Deuill
was
hable
to
perswade
with
him
as
well
in
a
numbre
of
matters
as
in
one
.
And
that
is
the
cause
that
any
man
seduced
,
falleth
from
one
falshood
to
an
other
,
till
he
wholy
be
drowned
in
the
waues
of
tempesteous
doctrine
.
And
therefore
they
call
their
doinges
,
Proceding
.
Prouer.
18.
And
when
he
commeth
once
at
the
bottom
,
then
(
God
knoweth
)
he
setteth
light
by
the
matter
,
contemneth
it
,
and
is
often
past
recouery
,
as
it
is
sayde
:
Peccator
cum
in
profundum
venerit
,
contemnit
.
Euen
so
did
this
Aërius
,
first
through
ambitious
pride
fall
to
the
Arians
sect
,
but
because
he
counted
it
nothing
glorious
to
be
a
scholar
,
he
woulde
be
a
maister
,
and
that
of
a
misheuous
matter
,
and
a
matter
repugnant
to
the
sense
of
all
Christes
Church
,
which
before
his
preaching
,
generally
as
after
,
receiued
and
faithfully
vsed
prayers
and
oblation
for
the
deade
.
Of
which
consent
of
the
vniuersall
worlde
,
and
the
heretikes
follye
in
withstanding
the
same
,
the
sayde
Epiphanius
sayeth
thus
:
I
will
report
his
wordes
in
Latine
,
because
they
sounde
very
well
,
though
him selfe
wrote
not
in
that
language
:
Assumpsit
ecclesia
in
toto
mundo
,
Vbi
sup.
13.
assensus
est
factus
antequàm
esset
Aërius
,
&
qui
ab
ipso
appellantur
Aëriani
:
quis
autem
magis
de
his
nouit
,
hic
ne
seductus
homo
qui
etiam
superest
nunc
,
an
qui
ante
nos
testes
fuerunt
?
&c.
Thus
in
English
.
The
Church
hath
receiued
this
trueth
through
the
wide
worlde
,
it
was
sattled
in
all
mens
mindes
before
Aërius
was
borne
,
or
any
of
his
secte
that
be
nowe
called
Aërians
.
And
who
I
pray
you
is
most
like
to
knowe
the
trueth
of
these
thinges
,
this
false
wretche
yet
liuinge
at
this
daye
,
or
else
the
faithfull
witnesses
that
were
before
our
time
?
Beholde
here
you
worshipfull
maister
▪
you
may
suerly
take
greate
cause
of
comforte
in
his
liuely
worde
:
mary
Sir
he
might
haue
bene
an
Archbishoppe
in
our
dayes
,
for
he
loued
neither
fasting
nor
praying
.
He
was
fayne
to
be
an
heretike
for
anger
,
because
he
coulde
not
be
made
a
bishoppe
then
,
who
now
if
he
were
in
this
happy
age
,
when
the
light
is
more
plentifully
powred
vpon
the
people
,
might
haue
bene
promoted
at
Caluins
decease
to
the
ouerlooking
of
Geneua
.
But
his
opinion
was
so
notorious
false
,
that
it
grew
to
no
greate
heade
at
that
time
,
or
else
it
was
not
so
much
regarded
because
it
was
ioyned
to
that
horrible
falshood
of
Arius
,
against
the
blessed
Godhood
of
Christ
Iesus
our
Sauiour
.
Note
well
.
Euery
greate
wast
of
religion
hath
many
false
opinions
knit
together
,
amongest
which
one
being
as
principall
ground
,
shadoweth
the
other
lesser
branchies
:
as
nowe
the
blasphemy
of
the
holy
Sacrificie
and
Sacrament
being
the
fountaine
of
their
heresies
,
in
a
maner
couereth
the
meaner
puddells
of
their
stinking
doctrine
.
And
amongest
other
,
this
vnnaturall
affection
of
forbidding
the
reliefe
of
the
parted
,
seemeth
euer
to
be
ioyned
as
an
appendix
to
other
falsehoods
.
For
in
holy
Damascens
dayes
this
secte
appeared
againe
with
other
false
doctrine
,
Damascen
in
oratione
pro
defunctis
&
de
haeres
.
as
a
companion
of
all
mischiefe
.
And
to
proue
it
to
be
an
heresie
,
he
seeketh
out
the
first
founder
thereof
,
and
findeth
euen
as
before
,
that
vnder
the
deuill
this
Aërius
was
the
father
of
that
faythlesse
assertion
.
Whome
he
bayteth
well
fauourdly
in
a
whole
oration
and
so
driues
the
woolfe
in
to
the
woodde
againe
.
4
Now
at
the
length
commeth
the
author
of
this
heresie
by
the
testimony
of
Epiphanius
and
Augustine
.
But
neither
of
them
confuteth
it
by
the
Scriptures
,
but
by
the
common
error
of
their
tyme
.
I
could
proue
out
of
Irenaeus
and
Epiphanius
,
that
the
first
that
brought
in
estimation
the
figure
of
the
crosse
&
images
were
the
Valentinians
&
Carpocratianes
.
But
that
is
no
aunswere
to
this
matter
,
I
haue
promised
to
proue
that
the
opinion
of
purgatory
,
had
the
same
original
that
the
most
notable
heresies
had
.
Tertullian
though
him selfe
an
heretike
,
yet
truely
describeth
the
originall
of
heresies
in
his
booke
de
praescriptionibus
aduersus
haereses
.
That
as
true
doctrine
was
receiued
from
Christ
by
the
Apostles
,
●o
heresie
from
the
deuill
by
Philosophers
and
Gentyles
.
Also
in
his
booke
de
anima
he
sheweth
that
all
Philosophers
which
graunted
the
immortality
of
the
soule
,
as
Pythagoras
,
Empedocles
,
and
Plato
,
assigned
3.
places
for
the
soules
departed
,
heauen
,
hell
,
and
a
third
place
of
purifying
.
Carpocrates
as
Irenaeus
doth
testifie
,
was
a
great
admirer
of
Philosophie
,
in
so
much
that
with
the
imagies
which
he
made
of
Christ
,
he
ioyned
the
imagies
of
Pythagoras
,
Plato
,
and
Aristotle
.
This
heretike
learning
out
of
Plato
his
philosophy
,
that
mens
soules
must
be
purified
after
their
death
,
inuented
a
kinde
of
purgatory
out
of
the
opinion
of
Pythagoras
,
and
proued
it
out
of
that
place
of
S.
Matthew
.
Thou
shalt
not
come
forth
vntill
thou
hast
payed
the
vttermost
farthing
,
euen
as
the
Papists
do
Iren.
lib.
1.
ca.
24.
The
Heracleonites
as
Augustine
witnesseth
,
came
yet
a
step
more
towardes
the
Papistes
,
for
they
would
redeeme
their
deade
after
a
new
maner
,
namely
by
oyle
,
balme
,
water
,
and
inuocation
sayd
ouer
their
heades
in
the
Hebrew
tongue
.
But
Montanus
of
whom
Tertullian
receiued
his
heresie
,
had
in
all
pointes
the
opinion
of
the
Papistes
.
First
that
the
Patriarkes
before
Christes
comming
were
in
hell
,
that
Abrahams
bosome
was
in
hell
,
or
in
the
lower
parts
(
as
M.
Allen
had
rather
speake
)
that
onely
Martyrs
and
perfect
men
are
priuiledged
,
of
God
to
goe
into
Paradise
,
that
all
small
offences
must
be
punished
after
this
life
,
where
the
prison
is
&
the
vttermost
farthing
to
be
payed
,
witnes
of
this
is
Tertullian
in
his
booke
de
anima
.
ca.
de
inferis
,
&c.
vlt.
an
aliquid
patiantur
animae
apud
inferos
,
&c.
His
words
are
these
,
after
he
hath
proued
that
soules
may
suffer
after
their
death
.
In
summa
,
cum
carcerem
illum
,
quod
Euangelium
demonstrat
inferos
intelligimus
,
&
nouissimum
quadrantem
modicum
quodque
delictum
mora
resurrectionis
,
illic
luendum
interpretamur
,
nemo
dubitabit
animam
aliquid
pensare
penes
inferos
salua
resurrectionis
plenitudine
,
per
carnem
quoque
.
Hoc
etiam
Paracletus
frequentissimè
cōmēdauit
,
si
quis
sermones
eius
ex
agnitione
promissorum
charismatum
admiserit
.
To
conclude
,
when
we
do
vnderstand
that
prison
which
thing
the
Gospell
sheweth
,
to
be
hell
,
or
the
lower
partes
,
and
do
expound
that
the
vttermost
farthing
,
which
is
euery
small
fault
,
must
there
be
punished
with
delay
of
resurrection
,
no
man
shall
doubt
,
but
that
the
soule
in
hell
doth
suffer
somthing
,
sauing
the
fulnes
of
the
resurrection
by
the
flesh
also
.
And
this
the
comforter
hath
often
times
commended
,
if
any
man
will
admitte
his
sayings
,
by
acknowledging
of
the
promised
gratious
giftes
.
By
the
comforter
he
meaneth
the
spirite
of
Montanus
,
whose
heresie
he
defended
.
And
therefore
it
is
not
otherwise
to
be
thought
,
but
that
the
Montanistes
vpon
the
ground
of
this
opinion
,
not
content
with
the
oblations
for
the
deade
which
the
Church
then
had
by
peruerse
emulation
of
the
Gentiles
,
and
yet
were
but
oblations
of
thankes
giuing
,
as
they
could
be
no
other
for
the
birth
dayes
,
they
added
also
prayers
for
the
spirites
of
them
that
,
were
deade
,
whereof
Tertullian
maketh
mention
in
his
bookes
de
castitate
&
de
Monogamia
,
which
were
both
written
to
heretikes
of
his
sect
,
and
by
those
prayers
laboreth
to
proue
,
that
second
mariages
are
not
lawfull
.
Also
in
his
booke
de
anima
before
named
,
though
for
an
other
purpose
,
he
rehearseth
a
miracle
of
a
woman
whom
he
knew
of
his
sect
(
for
none
other
he
counted
of
the
Church
)
which
after
she
was
deade
and
prepared
to
buriall
,
by
prayer
of
the
Priestes
,
at
the
first
beginning
of
his
prayer
,
she
tooke
vp
her
handes
from
her
sides
,
and
held
them
vp
as
they
that
vse
to
pray
,
and
when
the
office
of
buriall
was
ended
,
layd
them
downe
agayne
.
This
miracle
I
take
to
haue
bene
an
illusion
of
Sathan
,
to
confirme
that
new
opinion
,
that
prayers
profited
the
deade
,
as
that
also
which
he
reporteth
of
heare
say
,
of
some
of
his
sect
,
that
when
two
bodies
should
be
buried
in
one
graue
,
the
one
lay
further
and
made
roome
for
the
other
:
which
was
no
doubt
a
sleight
of
Satan
,
to
commend
the
vnitie
of
heretikes
.
And
that
the
practise
of
the
Church
for
oblations
for
the
deade
at
the
yearly
day
of
their
birth
,
were
taken
from
the
Gentiles
,
it
appeareth
by
this
,
that
Tertullian
counteth
them
of
all
one
origen
with
the
oblations
pro
natalitijs
,
that
is
for
the
birth
dayes
.
which
Beatus
Rhenanus
a
Papist
,
and
a
great
antiquary
,
doth
confesse
,
affirming
that
by
the
canons
of
the
Nicene
councell
and
other
councels
,
which
he
hath
seene
in
libraries
,
those
oblations
pro
natalitijs
with
other
superstitions
,
that
Tertullian
fathereth
vpon
tradition
of
the
Apostles
,
were
abrogated
.
And
the
oblations
them selues
,
which
were
at
burialls
,
mariages
,
&
birth
dayes
,
he
affirmeth
were
mony
that
was
offered
in
almes
,
to
the
reliefe
of
the
poore
.
Origen
to
much
a
Philosopher
was
not
content
with
Plato
his
purification
,
but
he
must
bring
in
Platoes
fire
also
,
and
that
he
would
build
as
the
papistes
doe
,
and
as
he
had
better
reason
then
the
Papistes
haue
,
out
of
the
1.
Cor.
3.
but
because
the
Apostle
sayd
,
that
euery
mans
worke
,
should
be
tryed
by
fire
,
he
thought
that
all
men
should
passe
through
his
purgatory
,
&
at
length
be
saued
.
Afterward
when
prayers
for
the
deade
were
growne
out
of
memoryes
for
the
deade
,
which
were
without
prayers
in
Origens
tyme
,
as
appeareth
in
his
wordes
in
Iob.
lib.
3.
but
kept
with
almes
to
the
poore
and
reioysing
for
their
rest
,
about
S.
Augustines
time
,
the
name
of
purgatory
was
first
inuented
,
by
some
mediatores
and
conciliatores
of
Origens
error
,
with
the
erroneous
practise
of
the
church
.
And
this
was
a
great
corruption
of
those
auncient
tymes
,
that
they
did
not
alwaies
weigh
what
was
most
agreeable
to
the
word
of
God
,
but
if
the
Gentiles
or
heretikes
had
any
thing
that
semed
to
haue
a
shew
of
pietie
,
or
charitie
,
they
would
draw
it
into
vse
,
with
such
correction
as
they
thought
was
sufficient
.
So
they
tooke
the
signe
of
the
crosse
from
the
Valentinians
,
oblations
for
the
dayes
of
death
and
birth
of
the
Gentiles
,
prescript
tymes
of
fasting
and
vnmeasurable
extolling
of
sole
life
,
in
the
ministers
of
the
Church
,
from
the
Maniches
,
Tacianistes
,
and
Montanistes
:
prayer
for
the
deade
of
the
Montanistes
:
purgatory
fire
of
the
Originestes
,
yea
Ieronym
was
almost
fallen
into
the
heresie
of
Tertullian
in
condemning
second
mariages
:
yea
euen
the
name
of
sacrifice
which
was
commonly
vsed
for
the
celebration
of
the
Lordes
supper
,
they
tooke
vp
of
the
Gentiles
.
Finally
it
appeareth
that
the
faithfull
in
Tertullians
tyme
,
which
were
not
of
his
sect
,
beleued
not
that
the
soules
of
Christians
departed
,
came
into
his
hell
or
lower
partes
,
where
he
maketh
so
many
mansions
,
but
that
they
were
placed
in
heauen
where
Christ
is
,
against
whom
he
reasoneth
after
his
brawling
and
taunting
maner
,
that
he
vseth
against
the
Catholikes
libro
de
anima
,
cap.
de
inferis
.
And
they
that
so
beleue
,
allow
no
prayers
for
the
deade
.
Wherefore
it
is
left
that
Montanus
and
his
followers
were
the
first
that
taught
prayers
for
the
deade
to
be
profitable
,
because
that
the
soules
of
the
faithfull
that
were
not
made
perfect
by
martyrdom
or
other
streight
penance
,
must
pay
the
vttermost
farthing
in
prison
,
and
suffer
the
least
offences
in
the
lower
partes
,
if
they
were
not
holpen
with
prayers
.
Therfore
Aerius
was
not
the
first
that
helde
our
opinion
but
Montanus
before
him
was
the
first
that
held
your
opinion
throughly
,
against
the
Catholikes
of
his
tyme
.
Wherfore
you
are
welcome
home
for
heretikes
by
your
owne
rule
.
5
Then
for
many
a
day
together
this
doctrine
was
dashte
till
the
time
of
holy
S.
Bernard
and
Petrus
the
reuerent
Abbate
of
Cluny
,
by
which
two
notable
housekeping
dogges
,
that
were
neuer
dumme
in
the
Churches
neede
,
this
woolfe
appearing
once
againe
was
both
noted
and
oppenly
vanquished
.
Note
well
how
this
falshood
euer
ioyneth
it selfe
to
other
horrible
sectes
.
And
in
their
dayes
,
this
falsehood
that
before
was
a
compagnion
of
the
Arrians
(
marke
well
the
course
of
thinges
good
reader
)
was
nowe
matched
with
the
Anabaptistes
:
who
in
that
time
,
as
the
saide
writers
doe
recorde
,
did
call
them selues
Apostolici
,
that
is
to
say
Apostolicke
or
followers
of
the
Apostles
,
so
they
woulde
be
termed
to
delude
the
ignorant
by
the
bewty
of
that
glorious
name
,
as
now
their
ofspring
call
them selues
,
Euangelici
:
that
is
to
say
,
gospellers
,
and
the
pure
preachers
of
the
word
,
and
gospell
.
S.
Bernard
touched
them
to
the
quicke
in
a
sermon
,
by
these
wordes
,
Loe
(
sayeth
he
)
these
miscreants
,
loe
these
dogges
,
they
laugh
vs
to
skorne
that
we
baptise
infants
,
Sermone
66.
super
cantic
.
that
we
pray
for
the
deade
,
that
we
require
the
helpe
of
holy
Sainctes
,
they
exclude
Christes
grace
in
all
sortes
and
euery
kinde
,
in
olde
and
younge
,
in
the
liue
and
in
the
deade
.
Looke
you
nowe
,
with
their
Gospell
like
name
they
were
counted
no
better
then
prophane
dogges
of
this
holy
father
,
that
laught
so
skornefully
at
Christes
Church
for
praying
for
the
deade
and
inuocation
of
Sainctes
:
and
shall
we
make
such
Iewels
of
their
scholars
now
a
dayes
?
In
all
ages
since
this
wielde
seede
was
first
sowne
,
the
true
preachers
,
the
workemen
of
Gods
haruest
,
haue
euer
plucked
it
vp
,
as
it
first
appeared
:
The
which
wede
was
better
knowene
from
the
corne
,
because
it
euer
grewe
amongest
the
bundels
of
briers
and
brembles
,
&
was
of
that
waisting
nature
,
that
it
could
not
be
tolerated
without
the
vtter
choking
of
the
wheate
.
5
Barnard
was
but
a
late
writer
to
speake
of
,
and
whether
those
that
were
called
in
his
tyme
Apostolici
,
were
sclaundered
for
denying
of
baptisme
to
infantes
when
perhaps
they
denyed
onely
some
of
your
popish
ceremonies
which
you
vse
,
about
baptisme
,
I
am
not
able
to
say
,
certein
it
is
that
the
godly
called
pauperes
de
Lugduno
&
Waldenses
,
which
were
about
that
tyme
,
were
sclaundered
with
many
detestable
opinions
,
which
it
is
nowe
well
knowne
that
they
neuer
did
holde
.
But
howe
so
euer
it
were
,
that
which
they
affirmed
of
trueth
,
must
not
be
condemned
because
of
that
where
in
they
erred
:
the
Arrians
were
the
first
that
added
vnto
the
Symbole
the
article
of
descending
into
Hell
:
shall
we
thinke
worse
of
that
article
which
is
true
,
because
of
there
heresie
which
is
false
?
6
This
doctrine
(
I
saye
)
being
of
it selfe
very
pernicious
,
yet
it
is
euer
in
company
of
other
mischiefe
.
For
the
principall
author
of
this
secte
was
an
Arian
,
then
the
followers
as
Bernard
witnesseth
,
were
Anabaptistes
or
worse
.
To
whome
all
men
much
maruell
that
God
should
rather
reueale
such
misteries
of
trueth
,
then
to
other
that
were
sownde
in
faith
.
And
in
deede
I
woulde
gladly
meete
with
some
one
good
fellowe
or
other
of
that
secte
,
that
were
learned
with
al
,
that
he
might
resolue
me
in
this
doubt
,
why
this
conclusion
of
not
offering
or
praying
for
the
deade
,
of
not
keping
the
ordinarie
fastes
,
of
contemning
the
Sainctes
helpe
in
heauen
,
and
the
residue
of
your
new
Creede
,
why
God
(
seeing
all
light
of
trueth
commeth
of
his
grace
)
openeth
these
misteries
alwayes
and
onely
,
to
such
as
you
your selues
can
not
deny
to
be
heretikes
.
I
trowe
no
Protestant
can
answere
with
reason
to
thi●
point
.
Why
did
he
reueale
in
the
primitiue
Church
that
doctrine
to
an
Arian
,
being
an
open
enemie
of
his
holy
name
,
and
not
to
Athanasius
or
Epiphanius
,
or
some
other
blessed
men
of
that
time
?
I
stande
the
longer
vpon
this
point
,
that
the
worlde
and
who
so
euer
is
the
simplest
,
maye
beholde
your
miserie
and
shame
:
for
I
knowe
you
can
say
nothing
in
this
case
for
your
defense
,
but
euen
beare
with
blacke
blotted
consciencies
the
infamy
of
willfull
blindnesse
.
Howe
saye
you
,
did
not
your
doctrine
afterwarde
appeare
againe
amongest
wicked
Anabaptistes
,
that
deny
amongest
other
things
,
the
baptising
of
infants
?
it
was
neither
reueled
to
Bede
nor
Bernard
I
warrant
you
.
Here
this
sect
ioyneth
with
the
sacramētariés
and
the
rest
of
miscreaunts
.
But
come
lower
yet
to
our
owne
time
:
you
knowe
full
well
we
haue
store
of
Anabaptistes
,
of
Arians
,
of
Saduceis
,
of
Epicures
,
and
of
all
other
sectes
that
the
deuill
euer
deuised
(
such
light
of
trueth
hath
our
happy
age
by
your
preaching
)
tell
me
trueth
nowe
,
be
not
all
these
whome
you
counte
heretikes
as
well
as
we
doe
,
be
they
not
all
I
saye
of
your
opinion
in
this
matter
and
not
one
of
them
of
our
?
6
I
may
by
the
example
of
Christ
aunswere
one
question
with
an
other
:
why
was
it
first
reueiled
to
the
Arians
in
councell
holden
against
Christ
?
that
the
article
of
his
descent
into
hell
,
was
meete
to
be
added
to
the
creede
and
confession
of
faith
,
which
was
not
reueiled
to
so
many
godly
men
as
set
forth
the
Symbole
,
nor
to
the
holy
Nicene
Councell
.
Aunswere
me
if
you
can
,
or
any
Robin
good
fellowe
of
your
sect
▪
learned
or
vnlearned
,
is
it
any
preiudice
to
the
trueth
of
that
article
?
or
to
the
right
that
it
hath
to
be
placed
in
the
creede
,
that
it
was
first
added
by
the
Arrians
?
why
was
the
trueth
reueiled
to
heretikes
concerning
rebaptisation
,
rather
then
to
Cyprian
and
so
many
catholicke
byshoppes
?
why
was
it
reueiled
to
the
Pelagians
,
that
infantes
might
be
saued
without
the
participation
of
the
sacrament
of
Christes
body
and
bloude
rather
then
vnto
S.
Augustine
,
Innocentius
byshoppe
of
Rome
,
and
as
Augustine
sayeth
all
the
catholicke
fathers
of
that
time
?
which
thought
it
was
as
necessary
for
them
to
receiue
the
communion
as
to
be
baptised
.
If
heretikes
shoulde
not
affirme
somethinge
that
were
true
,
they
shoulde
neuer
deceiue
any
man
.
And
sometime
Satan
affirmeth
the
trueth
,
not
because
he
will
haue
it
beleeued
,
but
rather
that
proceding
out
of
his
lying
mouth
it
might
the
sooner
be
discredited
.
And
therefore
sometymes
Arrians
,
Pelagians
,
Anabaptistes
and
such
like
,
by
the
subtilty
of
Satan
,
haue
affirmed
somethinge
that
is
true
,
either
to
winne
credit
to
their
manifolde
lyes
,
or
else
to
drowen
the
credit
of
that
trueth
,
among
so
many
errors
.
7
Nay
I
will
pose
you
further
,
is
not
your
preaching
the
very
ready
waye
to
all
such
extreeme
blasphemies
,
as
they
boldely
mainteine
?
did
euer
man
fall
from
the
Catholicke
Church
to
those
further
heresies
then
you
yet
openly
professe
,
but
he
tooke
yours
by
the
waye
,
as
a
plaine
passage
to
extreme
infidelitie
?
yea
your
opinions
doe
so
well
stande
with
the
other
,
that
they
neede
not
afterwarde
to
refuse
any
one
pointe
of
all
your
doctrine
to
mainteine
their
owne
.
There
is
no
article
of
Catholicke
doctrine
,
but
it
is
as
much
hated
of
them
,
as
of
your selues
.
Helpe
your
selues
here
my
maisters
,
or
else
all
the
worlde
will
take
you
to
be
in
your
heartes
,
Marke
wel
.
of
the
same
sectes
wherevnto
your
faith
is
alwayes
so
dearely
ioyned
.
Put
your
heades
together
,
and
tell
vs
whie
your
doctrine
is
so
deare
to
the
Arians
,
&
all
wicked
men
,
&
so
hated
of
the
holy
fathers
of
Christes
Church
?
If
you
frame
not
your
aunswere
well
,
you
liese
your
credites
,
your
scholars
,
and
your
honesties
.
Well
,
thus
haue
I
pointed
out
your
author
,
his
name
was
Aërius
:
you
must
be
called
Aërians
:
you
maye
kepe
the
name
of
Protestaunts
or
Euangelistes
beside
.
For
a
holy
newe
calling
is
lightly
ioyned
to
such
men
.
Whereby
though
some
simple
be
deceyued
,
yet
w●se
men
be
warned
.
Or
if
the
olde
authors
of
this
secte
be
not
so
glorious
as
these
new
reuiuers
,
if
they
list
and
like
so
,
they
may
call
them selues
Lutherans
,
or
Caluinistes
,
or
what
they
will
,
but
Catholickes
.
Although
Martyn
Luther
graunted
purgatory
and
prayers
,
with
this
error
:
that
such
as
were
there
,
might
yet
by
their
diuers
deseruinges
,
winne
or
loose
life
euerlasting
,
as
men
of
doubtefull
state
,
as
they
were
before
in
the
worlde
:
plaine
against
our
Sauiours
admonition
,
and
carefull
warning
,
Vide
Hiero
nimum
sup.
3.
ad
Galatas
.
Ioan.
9.
veniet
nox
quando
iam
nullus
operari
potest
.
Worke
whiele
the
day
lasteth
,
for
the
night
shall
come
when
no
man
can
labour
.
But
I
neede
not
to
stande
vpon
this
point
,
which
of
neither
parte
is
much
regarded
.
Neither
will
I
spende
any
more
time
in
getting
them
an
author
of
their
secte
,
seeing
they
haue
choise
of
diuers
.
Let
them
goe
out
of
the
Citye
of
God
,
from
amongest
the
holy
company
,
and
turne
on
the
lifte
hande
,
and
looke
amongest
the
outcastes
of
all
agies
,
and
they
shall
haue
freindes
and
fellowes
enowe
.
7
That
you
saye
of
our
preaching
to
be
the
waye
to
so
many
heresies
,
might
haue
bene
sayed
of
the
Gentiles
and
Iewes
,
to
the
whole
Church
of
Christians
.
The
Gentiles
continued
constant
,
so
did
the
Iewes
without
schisme
in
their
errors
,
when
the
professors
of
Christianity
were
rent
and
torne
into
an
hundreth
sectes
and
heresies
.
There
were
no
heretikes
but
they
hated
Iewes
,
and
Gentiles
,
as
much
as
the
true
Christians
,
was
therefore
the
religion
of
the
Iewes
and
Gentiles
better
then
the
religion
of
the
Christians
?
Yea
there
neuer
was
since
Christ
any
heresie
,
or
heretike
,
but
they
agreed
in
many
more
thinges
,
with
the
Christians
then
with
the
Gentiles
and
Iewes
,
was
therefore
the
Christian
religion
false
?
or
the
Paganes
and
Iewes
superstition
true
?
It
is
therefore
,
no
d●s●redit
of
our
doctrine
,
that
Arrians
or
Anabaptistes
of
our
time
,
either
haue
any
thing
of
yours
,
or
prayse
any
thing
of
ours
.
Neither
our
credit
,
schollers
,
nor
honestie
,
are
in
daunger
for
their
errors
,
which
they
learned
not
of
vs
:
neither
are
your
wit
,
learning
,
or
heresie
the
greater
,
for
vttering
this
foolish
conceipte
,
which
no
more
toucheth
vs
,
or
defendeth
you
,
then
it
carpeth
the
religion
of
Christ
and
mainteineth
the
Idolatrie
of
the
heathen
.
The
worlde
seeth
what
vaine
reasons
you
leane
vnto
,
being
destitute
of
the
worde
of
God
.
An
heretike
helde
this
opinion
,
therefore
it
is
,
false
.
The
deuill
beleueth
there
is
one
God
,
therefore
shall
not
Christian
men
beleue
so
?
why
woulde
God
reueile
any
trueth
to
heretikes
?
why
did
the
Pharizees
,
which
otherwise
were
heretikes
,
defende
the
resurrection
of
the
deade
?
This
vaine
frothe
of
wordes
,
and
smoke
of
foolish
and
vnlearned
questions
,
will
euen
fall
downe
and
vanish
awaye
of
it selfe
,
though
it
be
not
blowen
away
by
vs
.
The
latter
end
of
this
chapter
,
hath
one
croppe
of
his
olde
custome
,
to
charge
Luther
with
defending
of
Purgatory
,
which
either
was
while
he
remained
in
ignorance
,
or
else
it
is
but
a
fained
fable
,
as
many
other
of
him
and
others
are
deuised
by
the
Papists
:
who
as
they
erre
from
the
trueth
of
God
,
so
they
delight
in
sclaundering
of
good
men
:
but
they
shall
not
preuaile
,
their
madnes
is
made
knowen
to
all
men
.
That
their
falsehood
is
condemned
,
and
the
Catholicke
trueth
approued
by
the
authority
of
holy
Councells
.
Their
pride
in
contemning
,
and
the
Catholickes
humilitie
in
obedient
receyuing
the
same
.
And
a
sleight
whereby
the
heretikes
deceiue
the
people
,
is
detected
.
CAP.
XV.
1
ANd
for
our
parte
it
is
sufficient
,
good
reader
,
that
we
knowe
the
first
founder
thereof
,
and
that
we
be
nowe
right
well
assured
,
that
he
in
his
time
,
and
his
scholars
in
theirs
,
haue
bene
noted
,
called
,
and
condemned
for
heretikes
,
in
this
as
in
other
fonde
peruerse
opinions
beside
,
not
onely
by
the
singular
iudgements
of
diuers
learned
men
,
but
by
the
common
sense
and
consent
of
the
worlde
,
and
by
auncient
Councells
both
generall
and
particular
,
as
we
maye
reade
in
the
Councells
of
Carthage
the
iiij
.
of
Bracharense
,
and
Vase
.
the
Decrees
of
which
,
by
occasion
we
rehearsed
once
before
.
Cap.
79.
Cap.
34.
Cap.
2.
They
are
both
auncient
and
of
greate
authority
,
and
honored
with
the
presence
of
many
notable
fathers
,
as
Augustine
and
other
.
But
especially
for
the
approuing
of
our
faith
,
and
condemnation
of
the
aduersaries
part
,
the
whole
processe
of
the
great
Councell
of
Florence
must
be
noted
.
for
there
the
question
of
purgatory
and
prayers
for
the
deade
,
was
fully
handeled
,
by
the
most
learned
of
both
the
Latine
and
Greeke
Church
,
the
Patriarche
of
Constantinople
him selfe
,
with
the
Legats
of
Armenia
and
other
nations
of
that
parte
,
being
present
:
and
fully
condescending
with
the
Romane
Church
vpon
the
trueth
of
purgatory
,
and
other
graue
mysteries
:
into
the
doubt
of
which
,
that
part
of
the
Church
by
schisme
&
miscredit
of
their
forefathers
,
had
fallen
into
,
not
long
before
:
and
so
made
perfect
protestation
of
their
faith
,
with
the
abiuring
of
the
contrary
,
as
heresie
.
The
holy
Councel
of
Trente
hath
also
determined
the
same
against
the
heretikes
of
our
times
.
that
true
penitents
departing
in
the
fauour
of
God
,
before
they
satisfied
for
their
negligencies
or
faultes
committed
by
worthy
fructes
of
penaunce
,
shall
be
clensed
by
purgatory
paines
:
and
likewise
for
the
release
thereof
,
the
prayers
of
the
faithfull
,
the
sacrifice
of
the
blessed
Masse
and
almes
,
with
other
thinges
customably
practised
by
the
faithfull
for
their
freindes
decessed
,
according
to
the
ordinaunce
of
Gods
Church
,
to
be
profitable
.
CAP.
XV.
1
ANd
for
our
parte
it
is
sufficient
,
that
we
knowe
God
in
his
holy
worde
to
be
the
first
founder
of
our
doctrine
,
and
therefore
that
they
lye
blasphemously
,
which
woulde
make
any
heretike
the
author
of
it
.
And
as
for
the
authority
of
Councels
that
is
alleaged
against
vs
,
we
haue
shewed
before
,
that
the
decrees
of
95.
Can.
of
Car.
the
forth
and
second
of
Vase
are
flatly
falsified
,
which
speake
not
at
all
of
oblations
for
the
deade
,
but
oblations
of
the
deade
,
that
is
,
such
mony
as
the
departed
haue
bequethed
to
the
vse
of
the
poore
.
The
79.
Can.
of
the
forth
Councell
of
Carthage
decreed
,
that
if
penitents
dyed
before
absolution
,
they
shoulde
haue
their
memory
commended
with
prayers
and
oblations
.
The
Bracarense
decree
Can.
39.
prescribeth
how
the
mony
offered
at
such
commemoration
of
the
deade
,
shoulde
be
distributed
.
The
34.
Can.
of
the
same
Councell
,
wherevnto
he
pointeth
vs
in
this
place
,
decreeth
that
for
them
that
kill
them selues
,
no
commemoration
shoulde
be
made
nor
that
they
shoulde
be
buried
with
Psalmes
.
But
wherefore
trowe
you
did
he
omit
the
next
Canon
to
it
?
which
decreeth
that
neither
the
commemoration
of
the
holy
oblation
,
nor
the
office
of
singing
Psalmes
,
should
be
bestowed
vpon
them
that
were
cathechised
and
dyed
before
they
were
baptised
.
Either
he
sawe
not
the
booke
him selfe
,
or
else
he
misliked
that
phrase
,
the
commemoration
of
the
holy
oblation
,
wherby
the
Bishoppes
of
that
Councell
expound
,
what
they
meane
,
when
they
named
the
holy
communion
to
be
a
sacrifice
.
That
is
,
they
did
not
take
it
to
be
so
properly
,
but
onely
a
commemoration
of
the
holy
sacrifice
of
Christ
.
As
also
when
we
reade
in
the
olde
writers
or
councells
,
oblation
for
the
deade
,
we
must
not
alwayes
vnderstand
the
celebration
of
the
communion
as
the
Papastes
imagine
,
but
that
monye
which
first
was
offered
for
almes
,
and
afterwards
superstitiously
was
taken
to
be
a
kind
of
redemption
for
their
sinnes
.
As
in
the
11.
Councell
of
Toledo
.
cap.
12.
is
declared
where
they
decree
of
such
penitents
,
as
dyed
before
reconciliation
:
Placuit
nobis
,
vt
&
memoria
talium
in
eccles●s
commendetur
,
&
oblatio
pro
eorum
delicto
a
presbyteris
recipiatur
.
It
pleaseth
vs
(
say
the
Bishops
of
that
Synode
)
that
the
memory
of
such
maye
be
commended
in
the
Churches
,
and
the
oblation
for
their
offence
,
maye
be
taken
by
the
priestes
.
This
office
that
was
bestowed
vppon
the
deade
,
which
so
generally
of
the
olde
writers
and
councells
is
called
a
memorye
,
vndoubtedly
tooke
the
name
of
that
which
it
first
was
.
Namely
nothing
but
a
memory
with
thankes
giuing
,
which
after
was
corrupted
to
a
prayer
for
them
.
Lykewise
the
oblation
(
as
Origen
testifieth
)
at
the
first
was
nothing
but
almes
to
the
releife
of
the
poore
,
for
ioy
of
the
rest
of
them
that
were
departed
,
and
for
comfort
and
godly
exercise
of
them
that
were
a
liue
.
But
afterwarde
it
grew
to
be
compted
a
redemption
for
the
sinnes
of
the
departed
,
and
the
name
of
oblation
was
drawen
further
to
the
celebration
of
the
communion
,
and
to
be
compted
a
sacrifice
for
the
quicke
and
the
deade
.
But
before
this
Councell
,
there
was
an
other
Synode
helde
in
Spayne
at
Toledo
,
called
Toletan
.
3.
cap.
21.
Where
it
was
decreed
,
that
they
which
by
Gods
calling
departed
out
of
this
life
,
shoulde
be
ca●yed
to
their
graues
,
onely
with
singing
of
Psalmes
.
Forbidding
that
funerall
song
which
was
wonte
to
be
song
to
the
deade
,
and
all
other
vnseemely
gestures
of
morning
.
If
you
saye
this
doth
not
exclude
prayers
and
oblations
:
they
adde
,
that
it
must
be
thought
sufficient
for
the
buriall
of
Christian
mens
bodyes
,
that
the
office
of
singing
of
godly
Psalmes
is
bestowed
,
in
hope
of
the
resurrection
.
And
so
throughout
the
Canon
they
woulde
haue
men
comforted
by
the
hope
of
the
resurrection
,
affirming
that
Christian
mens
bodyes
throughout
the
worlde
ought
to
be
no
otherwise
buried
.
As
for
the
decree
of
the
Councell
of
Florence
,
is
but
a
meere
mockerie
.
For
it
was
helde
not
past
seuen
score
yeares
a
goe
,
when
at
the
same
time
,
there
was
an
other
Councell
holden
at
Basill
against
it
,
in
which
the
Pope
Engenius
the
fourth
,
who
gathered
that
mocke
Co●ncell
of
Ferraria
and
Florentia
,
was
deposed
,
and
an
other
Pope
chosen
against
him
.
So
there
was
one
Pope
and
his
councell
in
Italy
,
and
an
other
Pope
with
his
councell
in
Germanie
.
Goodly
gawdes
for
fooles
to
playe
with
all
.
As
for
the
holy
councel
which
was
helde
the
other
day
at
Trent
,
you
did
well
to
put
in
the
margent
,
for
it
was
not
worthy
to
come
in
the
texte
.
If
the
determination
of
that
councell
be
so
holy
,
why
do
you
Papistes
daily
breake
a
nombre
of
canons
decreed
therein
,
which
conteins
scarse
a-shadow
of
reformation
?
But
you
can
dispense
with
councells
as
you
liste
.
To
omit
all
other
canons
,
why
doe
not
your
bishoppes
and
parish
priests
,
as
often
as
they
minister
the
sacraments
to
the
people
,
declare
the
effect
of
them
to
such
as
receiue
them
in
the
mother
tongue
?
Session
.
8.
c.
7.
2
The
which
graue
determination
if
any
man
be
so
willfull
to
contemne
,
Let
him
know
,
that
he
despiseth
,
being
but
a
mortall
fraile
man
,
the
grauest
iudgement
that
God
hath
left
in
earth
for
the
determination
of
any
matter
.
Let
him
be
ashamed
that
he
being
but
one
man
,
taketh
vpon
him
to
controule
diuers
hundreths
of
the
most
chosen
for
vertue
,
for
learning
,
for
experience
in
the
whole
Church
of
God
:
yea
let
him
if
he
haue
any
affection
of
grace
,
tremble
and
feare
to
deface
the
dealing
of
that
honorable
and
vniuersall
parlament
,
that
representeth
vnto
vs
Gods
holy
whole
Church
,
hauing
the
assured
promise
of
the
holy
Ghostes
assistance
for
their
guiding
in
all
truth
.
Yet
I
see
before
hand
the
aduersaries
will
not
admitte
the
iudgem●●t
of
these
or
any
other
Councells
:
neither
in
such
men
doe
I
much
maruell
to
finde
so
litle
humility
,
and
so
much
impudency
.
For
all
heretikes
condemned
by
councells
did
euer
condemne
,
as
they
could
,
the
same
councells
againe
.
So
were
the
first
4.
councells
which
all
Christian
men
with
S.
Gregory
accept
as
the
holy
Gospells
of
God
,
All
heretikes
do
condemne
councels
.
vtterly
refused
by
the
parties
in
them
condemned
:
The
Arians
by
great
force
of
worldly
Princes
and
many
assembles
,
deuilishly
withstoode
the
Councell
of
Nice
,
the
Macedonians
reiected
the
councell
of
Constantinople
the
first
,
the
Nestorians
nothing
estemed
the
councell
of
Ephese
,
Eutiches
and
Dioscorus
litle
regarded
the
councell
of
Chalcedon
:
in
which
they
&
their
followers
were
condemned
of
heresie
for
sundry
pointes
,
which
now
were
ouerlong
,
and
not
for
our
purpose
to
rehearse
.
Then
by
refusing
the
heauenly
sentence
of
the
Churches
iudgement
,
they
win
nothing
else
but
the
assured
marke
of
an
heretike
.
They
declare
them selues
,
that
as
they
be
in
heresie
as
deepe
as
the
best
,
so
they
in
pride
and
boldnes
,
be
not
behind
the
worst
.
But
all
Catholikes
&
faithful
beleuers
,
as
soone
as
they
know
the
determination
of
such
a
number
of
so
well
learned
fathers
gathered
in
the
vnitie
of
Gods
Church
and
spirite
,
The
humble
obedience
of
Catholikes
to
the
gouernours
of
Gods
Church
.
streight
way
they
receiue
it
,
and
submit
them selues
,
as
to
the
iudgement
and
reuelation
of
the
holy
Ghost
.
For
so
the
Christian
brethren
that
were
molested
by
the
contentious
clamors
of
certeyne
troublesom
heades
at
Antioch
,
being
once
certified
by
the
letters
of
that
first
Christian
councel
,
what
was
decreed
and
enacted
concerning
the
matters
called
in
question
,
they
then
regarded
no
more
what
the
aduersaries
thought
therein
,
but
out
of
hand
Gauisi
sunt
super
consolatione
,
they
reioysed
in
that
comfort
of
their
agreement
.
And
Ruffinus
writeth
,
2
It
is
true
humilitie
that
all
men
should
submit
them
selues
to
the
authoritie
of
Gods
worde
,
and
it
is
horrible
presumption
,
that
any
man
or
multitude
of
men
,
shoulde
take
vppon
them
authoritie
to
define
against
the
worde
of
God
.
As
the
councell
of
Constance
which
decreeth
in
plaine
wordes
that
notwithstanding
Christ
instituted
the
sacrament
to
be
receiued
in
both
kindes
,
and
that
the
faithfull
in
the
primatiue
Church
did
so
receiue
it
,
yet
the
custome
of
the
church
of
Rome
shall
preuaile
,
and
whosoeuer
sayeth
contrary
is
an
heretike
,
&c.
The
councells
that
are
receiued
are
therefore
receiued
,
because
they
decreed
truely
,
and
not
the
trueth
receiued
because
it
was
decreed
in
councells
.
Else
why
is
Nicene
councel
receiued
and
Arriminense
reiected
?
why
is
Ephesinum
primum
embraced
,
and
Ephesinum
secundum
detested
?
Finally
,
why
is
the
determination
of
Nicene
councell
which
is
but
one
beleued
,
against
10.
councells
holden
by
the
Arrians
,
but
that
the
Nicene
councell
decreed
according
to
the
worde
of
God
,
and
all
the
rest
against
it
?
wherfore
if
any
councell
decree
according
to
the
scriptures
as
the
councell
of
the
Apostles
did
Actes
15.
and
the
councell
of
Nice
with
diuers
other
,
we
receiue
them
with
all
humilitie
,
as
the
oracles
of
God
.
But
if
any
councell
decree
contrary
to
the
authoritie
of
the
scriptures
,
as
many
did
,
without
all
presumption
or
pride
,
we
may
iustly
reiect
them
.
3
And
with
such
thus
they
lightely
practise
:
first
by
lofty
lookes
and
high
chalengies
,
Howe
they
practise
with
the
simple
.
they
crake
and
boste
with
passing
boldnes
,
that
the
learned
men
of
the
worlde
,
the
sage
fathers
of
the
auncient
times
,
all
the
graue
Councells
,
the
whole
vsage
of
the
primitiue
Church
,
with
plaine
Scripture
,
to
be
on
their
parte
.
And
as
for
the
contrary
teaching
,
Gre●●
impudency
in
heretikes
.
that
it
came
in
of
late
with
the
decay
of
learning
and
light
of
trueth
,
in
these
barbarous
times
when
superstition
and
da●ke
ignorance
had
wasted
the
doctrine
of
the
yeares
past
.
And
in
this
bragge
they
stande
,
till
some
Catholike
man
encounter
with
them
.
By
whome
when
they
see
them selues
so
driuen
from
the
standinge
which
they
kept
with
greate
glory
before
,
that
they
must
be
wholy
naked
and
destitute
in
the
face
of
the
worlde
of
all
such
helpes
,
as
they
accompted
to
haue
for
the
outwarde
shew
of
their
deceitfull
doctrine
,
then
in
plaine
wordes
they
confesse
their
teaching
not
to
hange
on
the
antiquitie
,
not
on
councells
,
not
on
Doctors
,
nor
on
any
man
,
but
on
Gods
holy
spirite
and
worde
,
which
can
not
deceiue
them
.
And
so
at
the
ende
,
the
olde
vse
of
the
primitiue
Church
,
the
fathers
,
and
the
generall
Councells
arrogantly
contemned
,
or
rather
vnworthely
condemned
(
marke
well
their
prety
conceites
)
they
make
then
a
matche
betwene
them selues
with
Gods
worde
on
the
one
partie
,
and
the
doctors
and
fathers
with
out
Gods
worde
,
on
the
other
partie
.
The
sophistry
of
heretikes
.
Affirming
that
they
be
not
bounde
to
beleue
them
but
where
they
agree
with
the
scriptures
of
God
.
And
then
turning
their
talke
to
the
simple
,
thus
they
preache
vnto
them
by
a
captious
and
foolish
demaunde
,
whether
they
thinke
it
more
reason
or
conuenient
to
beleue
the
scriptures
,
or
doctors
:
the
determination
of
the
true
and
liuely
worde
of
God
,
or
else
the
decree
of
a
generall
Councell
:
which
deceitfull
wreasting
of
the
state
of
our
question
,
somewhat
troubles
the
vnlearned
,
which
can
not
perceiue
hereby
that
they
betray
them selues
,
and
deface
their
owne
doinges
,
in
so
rude
a
defense
.
For
who
seeth
not
nowe
,
that
they
renounce
all
that
helpe
of
Councells
&
Doctors
which
with
vauntes
they
clamed
before
,
whiles
they
impudently
make
a
diuision
or
contrarietie
betwixt
them
and
the
holy
scripture
?
And
we
take
it
at
their
hand
as
an
open
acknowledging
of
their
lacke
,
there
where
they
pretended
greatest
store
.
The
which
thinge
if
they
likewise
would
confesse
openly
in
pulpit
and
in
plaine
words
,
as
they
meane
nothing
lesse
when
they
shew
the
people
that
they
were
but
men
,
that
they
might
erre
,
that
they
followed
the
custome
of
the
common
people
in
their
time
,
that
they
are
not
to
be
receiued
but
where
they
agree
with
scripture
,
&
that
them selues
must
try
whether
they
be
consonant
to
the
word
of
God
or
no
:
if
they
would
,
I
say
,
without
such
cloked
wordes
bouldly
pronounce
as
Luther
their
maister
did
,
that
they
cared
not
for
a
hundreth
Augustines
or
Hieroms
,
that
they
esteemed
not
the
consent
of
all
nations
,
that
they
would
be
tryed
by
the
iudgement
of
no
councell
,
that
they
would
purposely
runne
contrary
to
the
Councells
decree
in
all
causes
,
that
they
would
take
that
for
th
onely
truth
which
is
conteined
in
the
holy
Scriptures
,
and
that
for
Scripture
which
them selues
thought
good
,
and
last
of
all
,
that
for
the
true
meaning
which
agreed
best
to
the
vpholding
of
error
and
heresie
,
then
would
the
people
leaue
these
lewde
masters
on
the
plaine
field
,
which
now
they
keepe
with
them
,
one
while
by
the
praises
of
the
doctors
and
antiquitie
,
and
somewhiles
by
thabasing
of
them
againe
,
and
deceitfull
referring
all
to
the
onely
Scriptures
,
to
which
they
say
credit
may
safely
be
giuen
,
where
the
doctors
without
daunger
can
not
be
further
followed
,
then
as
they
be
not
found
to
disagree
with
Gods
word
.
So
that
the
cause
seemeth
now
to
be
driuen
to
this
ishue
in
the
eyes
of
th
ignorant
,
whether
men
should
rather
beleue
the
Scipture
or
the
doctors
,
the
word
of
God
that
can
not
be
false
,
or
the
fathers
that
were
but
men
,
and
therfore
might
erre
,
deceiue
,
and
be
deceiued
.
3
But
that
you
loue
to
spende
many
wordes
about
a
thinge
of
naught
,
you
might
haue
spoken
as
much
in
three
wordes
as
you
haue
done
in
three
leaues
.
But
that
I
maye
breefely
cut
of
your
lauesh
lippe
labor
:
whereas
you
vse
in
deede
as
greate
impudencie
as
you
charge
vs
withall
in
wordes
,
first
you
would
make
our
chalenge
contrary
to
it self
,
as
though
one
while
we
boast
of
the
doctors
,
and
then
being
driuen
from
them
,
we
flie
to
the
Scriptures
.
They
that
dayly
heare
our
preaching
,
&
with
any
diligence
peruse
our
writing
,
can
beare
vs
witnes
,
that
you
doe
falsely
&
shamefully
belie
vs
.
For
we
stand
for
authoritie
onely
to
the
iudgement
of
the
holy
Scriptures
,
and
whatsoeuer
we
say
of
fathers
,
councells
,
or
the
most
auncient
primitiue
Church
,
it
is
either
for
testimony
of
our
truth
,
or
for
conuiction
of
your
lying
.
For
it
is
,
you
M.
Allen
,
the
Papists
,
that
boast
of
all
antiquitie
,
all
fathers
,
all
doctors
,
all
councells
,
all
Churches
,
to
be
all
togither
on
your
side
,
among
whom
as
we
will
not
deny
,
but
you
haue
some
Patrones
,
of
some
of
your
errors
,
so
will
we
affirme
,
that
you
haue
more
enemies
,
in
the
greatest
of
your
heresies
.
And
therefore
this
ishue
is
rightly
ioyned
,
and
without
any
Ieofayle
vpon
this
point
,
that
the
Scripture
is
to
be
credited
rather
then
the
doctors
,
the
word
of
God
rather
then
the
writings
of
men
.
4
But
this
is
not
the
state
of
our
controuersie
,
nor
of
any
question
betwixt
the
Catholikes
and
them
.
And
that
they
knowe
full
well
,
though
they
craftely
cloke
it
with
chaunge
of
wordes
.
for
we
acknowledge
most
gladly
,
that
if
any
Doctor
,
Prophet
,
Apostle
or
Angell
(
if
it
were
possible
)
preach
vnto
vs
any
thing
against
the
word
and
truth
of
Gods
Scripture
,
that
he
is
accursed
of
God
,
and
to
be
reiected
of
men
.
But
here
is
the
stand
,
and
the
point
of
all
our
doubtes
in
generall
(
note
it
well
Maister
Protestaunt
)
whether
the
auncient
fathers
,
some
of
them
being
in
Christes
time
,
diuers
of
them
scholars
to
his
Apostles
,
Here
lyeth
the
doubt
and
diuersitie
betwixt
heretikes
&
Catholikes
many
within
one
hundreth
or
two
of
yeares
afterward
,
most
of
them
more
than
a
thousand
yeares
since
(
I
speake
of
such
as
we
haue
named
in
our
cause
)
&
all
wonderfully
learned
as
well
in
the
knowledge
of
the
secretes
of
Gods
mysteries
,
as
the
tongues
:
all
mercifully
endued
with
great
giftes
and
graces
,
all
exceeding
studious
in
the
Scriptures
,
all
hauing
the
same
testament
and
written
worde
of
God
that
we
now
haue
,
all
vsing
meruelous
diligence
in
the
conference
of
diuers
places
,
for
the
true
meaning
and
vnderstanding
of
the
same
,
all
hauing
feruent
zeale
in
teaching
the
Christian
people
,
all
at
times
appoynted
resorting
togither
from
diuers
partes
of
the
world
to
some
one
general
search
,
in
which
,
by
humble
conference
togither
and
prayer
,
they
doubted
not
to
obteyne
the
spirite
of
truth
,
as
it
was
by
our
Maister
promised
:
the
question
is
now
then
,
I
say
,
whether
those
holy
men
,
thus
holpen
by
nature
,
diligence
,
time
and
grace
,
be
not
more
like
to
vnderstand
the
Scripture
then
these
men
,
which
either
lacke
all
these
helpes
,
or
most
of
them
.
Secondly
it
followeth
thereupon
,
whether
we
should
rather
giue
credit
to
them
,
affirming
purgatory
and
prayers
for
the
deade
to
be
not
onely
consonant
,
but
plainely
proued
by
the
Scriptures
,
or
else
to
our
new
aduersaries
,
auouching
these
thinges
to
be
against
the
Scripture
.
Whereby
you
see
,
we
must
not
nowe
reason
,
whether
we
ought
to
beleue
the
doctors
or
the
Scriptures
better
,
but
whether
for
the
true
sense
,
we
must
not
beleue
the
olde
fathers
,
better
then
these
newe
fooles
.
4
In
wordes
you
graunt
our
ishue
,
because
you
knowe
that
all
the
cuntry
of
christians
,
would
otherwise
go
against
you
.
but
in
deede
you
deny
it
.
For
the
ishue
which
you
would
ioyne
vpon
is
both
captious
and
doubtfull
.
Captious
,
because
it
disioyneth
those
thinges
which
are
not
to
be
separated
,
namely
the
Scripture
and
the
true
meaning
thereof
.
Doubtfull
,
because
it
standeth
vpon
a
likelyhoode
and
not
vpon
a
certeinty
.
For
thus
you
ioyne
:
whether
the
olde
doctors
be
more
like
to
vnderstand
the
Scriptures
then
the
Protestants
.
I
haue
aunswered
before
,
we
wil
make
no
comparison
with
them
.
Neither
will
we
challenge
the
likelyhood
to
vs
,
neither
will
we
leaue
it
to
them
,
for
whether
so
euer
we
doe
,
we
shall
be
neuer
the
more
certeine
of
the
truth
.
But
this
will
we
set
downe
as
a
most
certeine
principle
,
that
no
man
can
vnderstand
the
Scriptures
,
but
by
the
same
spirite
by
which
they
were
written
.
What
then
?
shall
we
arrogate
the
spirite
as
proper
to
vs
and
deny
it
to
them
?
God
forbid
.
They
had
their
measure
of
Gods
spirite
,
&
(
we
humbly
thanke
his
maiestie
)
so
haue
we
.
How
then
?
is
the
spirite
of
God
contrary
to
it selfe
,
because
they
and
we
agree
not
in
all
thinges
?
God
forbid
.
Cyprian
and
Cornelius
were
both
endued
with
Gods
spirite
,
and
both
Martyres
,
yet
they
agreed
not
both
in
one
interpretation
nor
iudgement
of
the
scripture
.
what
then
?
there
remaineth
but
this
second
principle
as
certaine
as
the
first
.
That
the
spirite
of
God
hath
a
meaning
in
the
scriptures
,
which
is
not
to
be
sought
out
of
the
scriptures
,
in
the
opinions
of
deceiuable
men
,
but
onely
in
the
scriptures
,
where
is
nothing
but
the
spirite
of
trueth
.
These
2.
commaundements
,
serch
the
scriptures
,
and
trie
the
spirites
:
teach
how
to
attaine
to
certainety
of
trueth
.
For
the
scriptures
are
not
vnderstood
but
by
the
spirite
,
and
the
spirites
are
not
tryed
but
by
the
scriptures
.
Therefore
that
the
spirite
maye
declare
his
owne
meaning
,
one
place
of
scripture
must
be
expounded
by
an
other
.
All
other
ordinary
meanes
and
healpes
,
of
wit
,
learning
,
knowledge
of
tongues
,
diligence
in
hearing
,
reading
,
and
praying
,
are
subordinate
and
seruing
to
this
search
and
tryall
.
And
who
so
obserueth
this
serch
and
tryall
most
precisely
,
shall
come
to
the
knowledge
of
the
trueth
most
certainely
.
And
who
so
euer
is
negligent
in
this
search
and
tryall
,
though
he
haue
otherwise
neuer
so
many
and
excellent
graces
,
and
giftes
,
may
easely
be
deceiued
,
yea
euen
when
he
thinketh
he
followeth
the
authority
of
the
scriptures
.
I
coulde
alleage
for
confirmation
of
this
truth
,
the
testimony
of
diuers
of
the
auncient
fathers
,
which
if
they
had
alwayes
followed
that
which
some
times
they
so
highly
commended
,
they
should
not
so
lightly
haue
passed
ouer
some
thinges
,
and
other
thinges
so
slenderly
haue
mainteined
.
But
my
thinkes
,
the
testimony
of
the
Pope
shoulde
be
a
per
se
with
all
Papistes
.
The
Pope
him selfe
in
his
canon
lawe
(
for
Cayphas
some
times
doth
prophecy
)
hath
allowed
this
to
be
the
onely
waye
to
expound
the
scriptures
.
Affirming
that
no
where
else
,
but
euen
out
of
the
scriptures
themselues
,
the
true
sense
of
the
scriptures
is
to
be
taken
.
Ascribed
to
Clemens
dist.
37.
cap.
Relatum
.
Lex
Dei
cum
legitur
non
secundum
propriam
ingenij
virtutem
,
vel
intelligentiam
legatur
,
vel
doceatur
.
Sunt
enim
multa
verba
in
scripturis
diuinis
,
quae
possunt
trahi
ad
eum
sensum
,
quem
sibi
vnus
quisque
sparte
praesumpserit
,
sed
non
oportet
,
non
enim
sensum
extrinsecus
alienum
&
extraneum
debetis
quaerere
,
vt
quoquo
modo
ipsum
ex
s●ripturarum
authoritate
confirmetis
,
sed
ex
ipsis
scripturis
sensum
capere
veritatis
oportet
.
When
the
lawe
of
God
is
reade
,
let
it
not
be
reade
or
tought
,
after
the
force
or
vnderstanding
of
a
mans
owne
witte
.
For
their
be
many
wordes
in
the
holy
scriptures
,
which
maye
be
drawen
to
such
sence
as
euery
man
of
his
owne
heade
shal
presume
to
make
,
but
you
may
not
doe
so
.
For
you
ought
not
to
seeke
forth
without
,
any
forayne
or
strange
sence
,
that
you
may
confirme
it
by
any
meanes
by
authority
of
the
scriptures
,
but
you
must
take
the
sence
of
trueth
out
of
the
scriptures
them selues
.
And
thus
much
for
the
true
vnderstanding
of
the
scriptures
and
now
to
your
false
superstition
.
First
I
deny
that
any
of
the
auncient
fathers
in
Christ
his
time
,
or
scholers
to
his
Apostles
,
or
within
one
or
two
hundreth
yeares
after
Christ
,
except
one
that
had
it
of
Montanus
the
heretike
,
as
he
had
more
thinges
beside
,
in
any
one
worde
mainteined
your
cause
,
for
purgatory
or
prayers
for
the
deade
.
Secondly
of
them
that
mainteined
prayers
for
the
deade
,
the
most
confessed
they
had
it
not
out
of
the
scriptures
,
but
of
tradition
of
the
Apostles
and
custome
of
the
Church
,
therefore
they
are
not
to
be
compared
vnto
vs
in
better
understanding
of
the
scriptures
,
for
that
point
,
which
they
denyed
to
be
receiued
of
the
scriptures
.
Thirdly
those
of
the
auncient
fathers
that
agreed
with
you
in
any
parte
of
your
assertion
(
for
none
within
foure
hundreth
yeares
was
wholy
of
your
error
)
notwithstanding
many
excellent
giftes
that
they
had
,
yet
mainteined
other
errors
beside
that
,
and
about
that
discented
one
from
an
other
,
and
sometime
the
same
man
from
him selfe
,
and
that
is
worst
of
all
from
manifest
trueth
of
the
holy
Scriptures
.
Therefore
neither
is
their
erroneous
interpretation
in
this
matter
to
be
receiued
,
nor
M.
Allens
wise
iudgement
of
vs
to
be
regarded
.
An
aunswere
to
such
arguments
as
the
heretikes
doe
frame
of
the
holy
scriptures
not
well
vnderstanded
,
against
the
practise
of
Gods
Church
,
in
praying
for
the
deade
,
or
the
doctrine
of
Purgatory
.
CAP.
XVI
.
1
THerefore
to
stoppe
their
waye
at
euery
turne
,
and
because
they
talke
so
fast
of
scripture
,
full
fayne
woulde
I
heare
what
scriptures
they
haue
,
that
make
either
expressely
agaynst
purgatory
and
prayers
for
the
deade
,
or
else
by
any
one
learned
man
in
all
the
worlde
,
was
euer
expounded
for
any
such
sense
.
And
loe
now
(
good
reader
)
what
scriptures
they
alleage
that
can
ab●de
nothing
but
scripture
.
First
out
of
Ecclesiastes
.
The
tree
whether
it
fall
to
the
south
or
the
north
,
Cap.
1.
it
lyeth
euer
where
it
lighteth
.
Then
they
alleage
out
of
S.
Matthews
Gospell
,
that
there
be
two
wayes
,
one
to
bring
to
heauen
,
Cap.
7.
and
the
other
leading
straight
to
hell
.
And
then
out
of
the
second
to
the
Corinthians
,
they
bring
in
,
howe
we
must
all
stande
before
the
iudgement
seat
of
Christ
:
Cap.
5.
there
to
receiue
eche
of
vs
according
to
our
workes
and
life
:
and
that
by
other
mens
labour
,
our
state
can
not
be
amended
.
Againe
they
allege
this
sentence
of
the
Apocalypse
.
Beati
mortui
&c.
blessed
be
the
deade
that
dye
in
our
Lorde
,
Cap.
14.
for
after
that
,
the
spirite
sayeth
,
that
they
shall
reste
from
trauells
.
All
which
textes
,
and
the
like
of
that
sorte
,
make
no
more
against
purgatory
,
then
they
doe
against
hell
or
heauen
:
excepte
,
that
as
Anaxagoras
the
philosopher
saide
,
all
thinges
were
in
euery
thinge
,
Phisic
.
1.
l.
so
these
diuines
can
finde
euery
texte
of
scripture
to
make
for
what
purpose
they
liste
:
and
yet
if
the
Catholikes
alleage
a
numbre
of
scriptures
,
and
them
with
the
minde
and
iudgement
of
the
whole
worlde
,
that
doubteth
not
but
they
proue
that
,
for
which
they
be
recited
,
yet
they
set
light
by
them
,
and
impudently
with
clamors
beare
men
in
hande
,
that
they
haue
no
scriptures
at
all
.
Which
thinges
as
they
smell
of
much
arrogancie
in
all
men
,
so
in
these
folke
that
so
mal●pertly
controwle
others
,
where
them selues
haue
no
scripture
at
all
,
it
is
vntolerable
.
CAP.
XVI
.
1
THis
chapter
is
but
pro
forma
tantum
to
make
a
shew
of
a
confutation
,
where
neither
the
tenth
parte
of
our
arguments
are
rehearsed
,
nor
those
that
are
named
with
any
couller
of
reason
,
and
lest
of
all
with
authority
of
scriptures
,
are
confuted
.
First
he
will
allow
vs
but
4.
textes
of
scripture
,
because
he
will
not
take
paines
to
wrest
any
more
.
And
those
make
nothing
for
vs
except
all
thinges
be
in
euery
thinge
as
Anaxagoras
said
.
It
should
seeme
M.
Allen
,
that
you
your selfe
dreamed
so
with
Anaxagoras
,
else
would
you
not
finde
purgatory
in
euery
one
of
them
,
which
we
saye
is
in
none
of
them
,
but
rather
excluded
by
them
all
.
But
who
can
prescribe
the
deuill
a
measure
in
lying
?
when
he
is
disposed
to
lye
?
we
haue
no
scriptures
at
all
,
the
Catholikes
haue
all
the
scriptures
,
and
the
iudgement
of
the
whole
worlde
vppon
them
:
you
haue
sayd
enough
,
M.
Allen
,
to
winne
the
whet
stone
,
if
it
were
as
bigge
as
any
mountaine
in
the
worlde
.
2
And
for
these
,
which
they
here
or
else
where
alleage
,
I
aske
them
sincerely
,
and
desire
them
to
tell
me
faithfully
,
what
doctor
or
wise
learned
man
of
the
whole
antiquity
,
euer
expounded
these
textes
recited
,
or
any
one
of
them
,
or
any
other
which
you
bring
in
else
when
,
against
Purgatory
or
practise
for
the
deade
?
If
they
did
not
,
how
can
you
for
sinne
and
shame
dissent
from
the
whole
Church
of
Christ
,
vpon
so
light
groundes
?
Or
how
dare
you
be
so
bolde
,
that
seeke
in
euery
controuersie
expresse
scripture
,
to
alleage
these
places
,
which
wise
men
,
nor
I
thinke
your selues
take
for
any
such
purpose
?
Or
how
may
you
for
shame
reiecte
the
euident
worde
of
God
,
by
vs
truely
reported
for
the
triall
of
our
matter
,
your selues
hauing
almost
nothing
,
that
can
be
wrasted
to
your
sense
?
2
Before
the
heresie
of
Purgatory
was
planted
in
the
world
,
how
could
the
olde
doctors
interprete
these
places
,
by
name
against
that
which
they
neuer
heard
named
?
yet
haue
they
so
interpreted
some
of
them
,
that
their
interpretation
can
not
stand
with
purgatory
or
prayer
for
the
dead
,
as
I
will
shew
in
their
particular
aunsweres
.
When
we
require
expresse
Scripture
for
euery
controuersie
,
we
doe
not
require
that
euery
thing
should
be
named
in
Scripture
,
but
necessarily
concluded
out
of
the
true
meaning
of
the
Scriptures
and
purpose
of
the
holy
Ghost
in
them
.
As
for
the
euident
word
of
God
,
which
you
report
for
tryall
of
your
matter
,
is
yet
to
shew
,
and
shall
be
for
euer
.
You
shame
not
to
boast
of
that
to
be
your
triall
,
which
you
dare
as
well
eate
a
fagot
as
abide
the
iudgement
of
i●
,
in
any
lawful
conference
or
disputation
:
your
great
bellwethers
and
Bishops
declared
before
the
whole
world
in
the
conference
of
Westminster
,
what
they
durst
abide
,
when
they
came
to
handestrokes
.
It
is
a
gay
matter
for
such
a
chattering
pye
,
as
you
are
,
to
make
a
fond
florish
a
farre
of
in
wordes
of
common
wrangling
,
to
please
your
patrones
and
exhibitioners
,
it
is
an
other
thing
to
stand
to
the
proofe
in
deede
.
An
answer
to
the
first
place
.
3
If
you
stande
to
the
triall
of
our
alleaged
testimonies
,
you
will
be
much
abashed
I
know
.
For
how
can
you
imagine
,
that
the
place
recited
out
of
Ecclesiastes
,
shoulde
further
your
intent
any
thinge
at
all
?
Seeing
,
that
euen
then
when
the
wiseman
spake
those
wordes
,
the
soule
of
man
straight
after
her
departure
,
and
the
fall
of
the
body
,
continued
not
where
it
first
fell
:
for
the
iuste
had
a
place
of
abidinge
and
rest
in
the
inferiour
partes
,
which
was
called
of
Ezechias
the
gate
of
hell
.
Esay
.
38.
In
the
Gospell
Sinus
Abrahae
,
the
bosom
of
Abraham
,
and
nowe
Lymbus
Patrum
:
in
which
they
all
abode
till
they
were
deliuered
by
the
bloude
and
trauell
of
our
Sauiour
Iesus
.
With
whome
,
they
after
were
translated
to
the
eternall
ioyes
of
heauen
.
Bern.
ser.
4.
de
fest.
omnium
Sanct.
Amb.
super
5.
ad
Romanos
.
Which
thinge
if
it
be
true
,
as
it
can
not
but
be
true
and
certaine
,
which
the
whole
course
of
scripture
,
the
article
of
our
faith
in
Christes
descension
into
hell
,
and
all
the
auncient
fathers
doe
constantly
setforth
,
what
blindnes
be
they
in
then
,
that
bring
this
place
against
Purgatory
,
which
as
it
is
a
stay
of
certaine
for
a
time
from
heauen
,
so
the
other
before
Christ
,
was
the
staye
of
all
.
And
therefore
,
it
is
plaine
,
that
this
fallinge
of
the
tree
meanith
nothinge
lesse
,
then
that
euery
man
shoulde
straight
vpon
his
departure
be
conueide
either
to
hell
or
heauen
.
Or
if
any
wedded
to
Caluines
blasphemous
and
vnfaithfull
paradoxes
,
doe
with
Purgatory
deny
the
fathers
place
of
abode
,
before
the
comming
of
Christ
,
and
impugne
the
beleefe
of
Gods
Church
so
much
,
that
he
withstande
the
article
of
our
Creede
,
for
Christes
descending
into
hell
,
to
turne
the
cause
of
his
going
into
hell
,
to
some
other
purpose
then
the
loosing
of
their
captiuity
that
there
were
in
expectation
of
his
ioyefull
apparance
,
yet
I
would
demaunde
so
much
of
Caluins
successor
or
scholar
,
Caluins
absurd
doctrine
is
refuted
.
seeing
he
will
of
this
figuratiue
speach
of
the
trees
falling
gather
so
grounded
and
generall
a
rule
,
that
with
out
delay
euery
man
must
to
heauen
or
hell
straight
after
his
death
,
there
to
remaine
in
perpetuall
state
of
his
fall
in
the
next
life
,
either
good
or
badde
,
I
woulde
aske
of
him
(
I
saye
)
what
he
thinketh
by
all
those
,
that
were
by
the
Prophets
,
Apostles
,
or
Christ
him selfe
,
raysed
vp
againe
from
death
to
life
.
Who
receiuing
by
death
that
fall
,
by
their
accompt
must
needes
abide
where
they
first
fell
:
and
so
not
in
case
to
be
reuoked
,
by
this
their
false
conclusien
they
diminish
the
power
of
the
spirite
in
working
their
raising
againe
.
Or
else
they
must
impute
deceite
to
the
holy
men
,
and
our
maister
Christ
(
which
abhorreth
me
to
speake
)
for
that
they
raysed
them
not
being
perfectly
deade
,
but
in
some
deadly
traunce
,
or
apparance
of
death
.
But
because
the
soule
of
Lazarus
,
The
state
of
such
in
the
next
world
as
by
Gods
omnipotentie
were
raised
to
life
againe
.
was
nowe
foure
dayes
out
of
his
bodye
before
Christ
wroght
vpon
him
,
it
is
sure
and
most
certaine
,
that
it
had
some
place
of
abyding
after
the
separation
from
the
fleshe
.
I
can
not
thinke
that
his
soule
was
in
heauen
:
nor
it
is
not
like
,
that
our
Sauiour
would
so
much
abase
the
happy
condicion
of
him
whome
he
loued
so
well
,
as
to
reduce
him
to
the
vncertaine
state
of
this
life
.
I
will
define
,
in
this
my
ignorance
,
nothing
touching
the
secrets
of
Gods
wisedome
herin
.
But
very
like
it
is
,
that
the
parties
raysed
from
their
fall
and
death
,
were
not
in
the
ioyes
of
heauen
.
As
before
Christes
death
,
I
am
sure
they
were
not
,
but
I
speake
of
Tabitha
also
or
other
reuoked
by
the
Apostles
handes
,
that
then
after
Christes
passion
might
full
well
,
dying
in
perfect
state
of
life
,
goe
straight
to
heauen
,
of
such
I
say
it
is
very
reasonable
,
that
they
were
not
in
the
ioyes
of
the
elect
.
For
else
Tabitha
shoulde
not
haue
had
such
a
benefite
by
her
almes
,
as
the
fathers
doe
witnesse
she
had
.
And
they
vse
her
for
an
example
,
of
the
benefite
which
maye
rise
to
one
after
departure
,
by
charitable
workes
done
in
this
life
.
It
had
ben
a
small
pleasure
to
haue
plucked
her
from
heauen
to
this
mortalitie
againe
,
and
misery
of
our
common
life
:
and
I
trowe
no
man
maye
auouche
w●th
salfety
of
his
belefe
,
that
she
or
any
other
raysed
againe
mira●ulously
,
was
reuoked
from
the
desperate
estate
of
the
damned
soules
,
then
she
must
necessarily
be
called
from
some
meane
condicion
of
her
present
abode
,
and
perhaps
from
paine
too
,
to
this
former
state
of
life
againe
.
But
as
in
this
secret
of
God
,
no
man
without
iuste
reprehension
maye
deeply
wade
,
so
it
maye
reasonably
be
gathered
that
the
fall
of
the
tree
before
mentioned
,
can
not
induce
with
any
probability
,
the
necessity
of
the
soules
abiding
in
all
respects
,
where
it
first
light
.
Mary
we
freely
graunt
with
diuers
of
the
auncient
fathers
,
that
the
fall
of
the
tree
into
the
Southe
parte
,
maye
signifie
vnto
vs
the
departure
of
man
in
the
happy
state
of
grace
,
and
the
Northe
side
likewise
,
the
cursed
and
damnable
state
of
the
wicked
:
and
tha●
he
which
passeth
hense
in
either
of
these
estates
and
condicions
(
as
euery
lyuing
man
doth
)
can
not
procure
by
other
,
neither
deserue
by
him selfe
,
the
chaunge
of
his
happy
lot
,
or
his
vnluckie
happe
,
otherwise
then
in
his
life
time
he
deserued
.
That
is
to
saye
,
if
he
passe
this
worlde
an
electe
person
,
in
the
loue
and
grace
of
God
,
he
is
out
of
doubt
of
all
damnation
,
or
rather
out
of
possibilitie
to
be
reiected
:
and
so
the
case
of
the
forsaken
is
vtterly
remedilesse
.
And
further
by
that
figuratiue
speache
you
had
not
best
on
your
owne
head
to
be
ouer
bold
,
least
some
Saducete
of
your
sect
,
gather
the
perpetuall
reste
of
the
bodye
,
without
all
hope
of
resurrection
.
I
can
not
tell
how
it
falleth
,
but
yet
so
it
doth
,
that
your
doctrine
and
arguments
minister
ouer
much
occasion
of
errour
,
and
that
to
the
deceiued
in
the
depest
matters
of
our
faith
.
But
I
will
rubbe
you
no
more
on
that
sore
.
I
warned
you
before
,
to
take
heede
to
the
resurrection
.
3
If
we
had
no
stronger
testimonies
,
then
these
,
and
you
no
better
aunswers
then
you
make
to
these
,
yet
should
not
we
haue
so
much
cause
to
be
abashed
at
our
allegations
,
as
you
to
be
ashamed
of
your
confutations
.
Your
first
aunswere
is
,
that
the
soules
of
men
at
that
time
continued
not
where
they
at
the
first
fell
,
but
went
first
into
the
inferior
partes
,
which
you
call
Lymbus
patrum
,
but
neither
Ezechias
nor
the
Gospell
,
knew
any
such
place
.
For
Ezechias
speaketh
of
the
graue
,
the
Gospell
of
that
place
of
comfort
,
where
the
soules
of
the
faithfull
are
in
happy
estate
,
euen
where
Christ
is
.
But
O
learned
Logitian
,
that
aunswereth
one
controuersie
with
an
other
,
as
much
controuers●d
.
Nay
,
stay
a
while
,
the
article
of
Christes
descending
into
hell
maketh
all
out
of
doubt
.
If
that
be
so
,
why
doe
we
not
say
that
Christ
descended
into
Abrahams
bosome
or
into
Lymbus
patrum
,
or
seeing
Christ
sayd
he
would
be
in
Paradise
,
why
say
we
not
that
he
descended
into
paradise
,
and
seeing
he
commended
his
spirite
into
the
hands
of
his
father
,
why
say
we
not
he
descended
into
his
fathers
handes
.
But
because
these
be
no
absurdities
that
follow
of
M.
Allen
,
&
that
papisticall
assertion
,
you
shall
heare
Caluins
absurd
doctrine
,
refuted
by
the
sayd
famous
Clerke
M.
Allen
with
famous
reasons
.
He
will
aske
(
for
his
aunsweres
be
questions
)
what
is
it
to
be
thought
,
of
those
that
were
raysed
from
death
to
life
,
seeing
they
receiued
their
first
fall
.
This
were
a
pretty
question
for
a
Sophister
in
Oxeford
to
demaund
in
their
parleis
.
But
the
poore
man
tormenteth
him selfe
in
vayne
,
they
which
deny
prayers
to
be
profitable
by
that
place
of
the
wise
man
,
vnderstand
the
fall
of
the
tree
to
the
South
or
to
the
North
,
to
be
the
iudgement
of
God
concerning
euery
man
,
either
of
reward
or
of
punishment
,
which
can
not
be
altered
after
a
mans
death
.
This
restreyneth
not
God
from
working
miracles
,
and
sending
some
to
life
againe
,
but
sheweth
what
the
ordinary
state
of
men
is
after
their
departure
.
This
place
is
of
them
that
dye
&
remaine
in
death
,
vnto
the
day
of
the
generall
resurrection
,
as
for
the
other
,
although
they
were
dead
,
yet
they
were
appoynted
to
liue
againe
,
they
fell
in
deede
,
but
to
haue
a
particular
rising
,
but
when
they
fell
to
abyde
the
generall
rising
,
they
were
in
the
same
case
with
the
rest
.
But
examples
will
make
the
matter
cleare
.
The
soule
of
Lazarus
was
4.
dayes
from
his
body
,
M.
Allen
thinketh
he
was
not
in
heauen
,
for
Christ
loued
him
too
well
to
bring
him
out
of
heauen
:
and
not
that
onely
,
but
to
reduce
him
to
the
vncerteyne
state
of
this
life
.
As
though
it
were
iniury
to
Lazarus
to
forbeare
the
ioyes
of
heauen
,
for
the
short
tyme
of
this
life
,
to
become
such
a
glorious
example
,
of
the
maiestie
of
Christes
power
,
and
as
though
Christ
,
which
brought
him
to
lyfe
temporal
,
was
not
able
in
the
incerteinty
of
this
life
,
to
preserue
him
to
eternall
life
.
O
prophane
heathenish
Sophister
,
of
Gods
high
mysteries
.
But
seeing
you
thinke
M.
Allen
he
was
not
in
heauen
,
where
thinke
you
in
your
conscience
he
was
?
in
hell
,
or
in
purgatory
,
or
in
Abrahams
bosome
?
for
you
haue
store
of
diuerse
places
,
if
he
were
in
hell
,
you
hold
there
had
bene
no
redemption
.
And
it
is
not
like
that
he
whom
Christ
loued
so
well
was
4.
dayes
in
torment
.
If
you
say
he
was
in
Abrahams
bosome
,
yet
he
was
in
comfort
and
certeinty
of
saluation
,
then
by
your
owne
reason
,
it
is
not
like
that
Christ
which
loued
him
so
well
,
would
abase
his
happy
condition
to
bring
him
to
the
state
of
this
life
which
is
miserable
and
as
you
say
vncerteyne
,
yea
he
had
bene
better
in
purgatory
:
for
you
holde
he
shoulde
haue
bene
in
certainety
of
saluation
,
but
so
he
was
not
when
he
returned
to
the
vncerteine
state
of
this
life
,
the
like
may
be
saide
of
Tabitha
.
But
these
be
foolish
and
vnlearned
questions
M.
Allen
,
which
the
Apostle
willeth
vs
to
auoyde
,
as
gendring
strife
rather
then
edification
.
And
yet
when
you
haue
questioned
about
them
all
you
can
,
you
shall
neuer
proue
the
common
case
of
the
departed
in
Christ
,
by
these
fewe
peculiar
cases
.
For
when
so
euer
and
how
so
euer
it
pleased
God
,
that
their
soules
remained
,
it
was
determined
of
God
that
they
shoulde
be
restored
to
their
bodies
.
And
although
there
soules
were
in
heauen
and
in
happines
,
as
I
doe
not
doubt
but
they
were
,
yet
was
it
no
iniurie
nor
hurt
vnto
them
,
to
serue
the
glory
of
God
.
For
I
doubt
not
but
as
all
the
Godly
in
this
life
,
confesse
it
to
be
a
parte
of
angelicke
felicitie
,
to
be
obediente
to
the
will
of
God
,
so
those
that
were
so
raised
from
death
,
so
long
as
their
second
life
continued
,
caried
in
their
hartes
,
a
heauenly
fruition
of
the
glory
of
God
shining
in
their
restitution
:
and
of
their
thankefull
obedience
,
submitting
them selues
to
the
will
of
God
.
But
when
these
matters
passeth
the
reache
of
M.
Allens
sophystrie
,
as
of
which
he
can
prate
much
,
and
define
nothing
,
he
falleth
to
an
other
shifte
:
that
the
fall
into
the
southe
,
signifieth
the
certainty
of
saluation
,
that
the
elect
be
in
,
after
this
life
,
and
the
fall
into
the
North
,
the
certainty
of
damnation
,
that
the
wicked
are
in
.
For
though
the
elect
be
in
purgatory
,
yet
they
be
in
the
fauour
of
God
,
and
certaine
of
saluation
.
But
this
glosse
corrupteth
the
texte
,
for
then
they
should
alwayes
lye
in
purgatory
,
which
is
a
warme
south
(
if
it
be
as
they
saye
)
for
the
certeinty
or
vncerteinty
of
their
saluation
,
is
as
great
before
they
were
borne
,
as
after
they
be
deade
.
It
can
not
be
therefore
that
the
wise
man
speaketh
thereof
.
And
because
you
cracke
of
the
exposition
of
the
fathers
,
Hieronym
in
his
commentary
vpon
this
place
,
expoundeth
the
Northe
and
the
Southe
not
for
the
states
of
grace
or
wrath
,
but
for
the
places
of
rewarde
or
punishment
of
them
that
die
.
Si
dignos
Austro
fructus
attulit
in
plaga
iacebit
Australi
.
Nec
est
aliquid
lignum
quod
aut
ad
Aquilonem
non
sit
aut
ad
Austrum
.
If
it
haue
brought
forth
fructes
worthy
of
the
South
,
it
shal
lye
in
the
Southe
coste
.
Neither
is
there
any
tree
but
it
falleth
either
to
the
North
or
to
the
South
.
As
for
your
babling
of
the
Saduces
secte
,
and
doubting
of
the
resurrection
,
bidde
your
Popes
and
Cardinalls
take
heede
of
it
.
Pope
Iohn
the
23.
was
condemned
for
it
in
the
Councell
of
Constance
.
Epicureisme
and
Saduceisme
is
more
common
at
Rome
then
Christianitye
.
4
Nowe
for
the
other
texte
recited
out
of
S.
Matthewes
Gospell
of
the
double
waye
,
An
answer
to
the
second
text
.
the
one
to
perdicion
,
and
the
other
to
saluation
:
there
is
almost
none
so
simple
,
but
he
seeth
that
it
maketh
no
more
for
your
purpose
,
then
the
other
.
For
there
,
as
our
aduersary
can
not
but
knowe
(
though
to
deceiue
he
liste
dissemble
)
mention
is
made
,
and
the
meaning
is
only
of
these
two
wayes
in
this
worlde
and
life
,
in
one
of
which
,
being
full
of
ease
and
libertie
,
the
wicked
walketh
towardes
hell
or
damnation
:
In
the
which
waye
,
the
riche
man
and
vnmercifull
tooke
his
time
:
of
whome
Abraham
said
,
that
he
had
receiued
good
in
his
dayes
.
In
the
other
,
being
both
straite
and
harde
,
the
small
numbre
of
the
chosen
take
their
iourney
towardes
heauen
.
And
yet
if
you
thinke
good
,
you
maye
ioyne
the
place
of
temporall
punishment
for
sinne
in
the
worlde
to
come
,
to
the
straite
and
painefull
passage
of
the
elect
,
though
perhaps
all
they
entre
not
thereby
.
And
so
shall
you
finde
this
place
not
onely
nothing
to
further
their
cause
,
but
somewhat
to
helpe
ours
.
4
If
there
be
but
two
wayes
in
this
life
,
there
are
but
two
abiding
places
after
this
life
.
If
there
be
more
then
two
after
this
life
,
then
there
be
more
wayes
then
two
in
this
life
.
Controll
our
Sauiour
Christes
partition
as
vnperfect
,
if
you
list
.
You
will
saye
,
that
needeth
not
,
for
purgatory
after
this
life
is
that
straight
gate
or
a
pece
of
it
.
what
els
?
It
is
not
enough
for
our
English
Anaxagoras
,
to
exclude
our
opinion
out
of
these
places
,
but
he
must
finde
purgatory
in
them
also
.
This
is
plaine
to
make
quidlibet
ex
quolibet
.
But
the
commaundement
of
Christ
marreth
the
market
of
this
interpretation
,
vnlesse
you
thinke
when
Christ
willeth
vs
to
striue
to
goe
in
by
the
straight
gate
,
that
he
biddeth
vs
striue
to
goe
into
purgatory
.
An
answer
to
the
third
argument
.
5
And
so
for
the
other
taken
out
of
the
fift
to
the
Corinth
:
S.
Augustine
shall
aunswere
you
,
and
beare
me
witnesse
,
it
maketh
nothing
for
you
,
his
wordes
be
these
in
his
Encheridion
:
This
practise
that
Gods
Church
vseth
in
the
commendations
of
the
deade
,
is
nothing
repugnant
to
the
sentence
of
the
Apostle
,
where
he
saith
that
we
all
shall
stande
before
the
iudgement
seate
of
Christ
,
that
euery
one
may
receiue
according
to
his
desertes
in
the
body
,
either
good
or
euill
:
for
this
in
his
life
and
before
death
he
deserued
,
that
these
workes
after
his
death
might
be
profitable
vnto
him
,
for
in
deede
they
be
not
profitable
for
all
men
,
and
why
so
?
but
because
of
the
difference
and
diuersitie
of
mens
liues
,
whilest
they
were
in
this
flesh
,
&c.
And
this
same
sentence
the
Doctor
often
repeteth
,
almost
in
the
same
forme
of
wordes
in
diuers
places
,
both
to
correct
their
ignorance
that
mighe
take
a
way
prayers
for
the
deade
,
because
they
finde
the
sentence
of
Gods
iudgement
to
be
executed
on
man
according
to
the
deseruing
of
this
liefe
:
and
no
lesse
to
geue
monition
to
the
carelesse
,
that
they
omitte
not
to
doe
well
in
this
life
,
vppon
hope
or
presumption
of
other
mens
workes
after
their
decease
:
which
as
they
be
exceding
beneficiall
to
many
,
so
they
helpe
none
such
,
as
in
their
owne
life
woulde
not
helpe
them selues
.
The
like
declaration
of
this
pointe
hath
S.
Denyse
in
the
7.
chapter
of
his
Ecclesiasticall
soueraignty
:
which
I
omitte
,
lest
in
this
point
,
by
S.
Augustine
sufficiently
auouched
,
I
weerye
the
reader
without
cause
.
5
And
S.
Ieronym
with
your
owne
canon
law
shall
aunswere
you
,
that
prayers
preuayle
not
after
this
life
13.
q.
2.
In
praesenti
,
In
this
present
world
we
know
,
that
we
may
be
helped
one
of
an
other
either
by
prayer
or
by
councel
,
but
when
we
shall
come
before
the
iudgement
seate
of
Christ
,
neither
Iob
nor
Daniel
nor
Noe
can
intreate
for
any
man
,
but
euery
man
must
beare
his
owne
burden
.
6
The
last
obiection
,
of
the
Angells
wordes
in
the
Apocalypse
,
An
answer
to
the
laste
scripture
.
a●firming
the
state
of
all
those
that
dye
in
our
Lorde
to
be
happy
,
to
be
past
trauell
,
and
in
reste
and
peace
:
they
be
properly
spoken
there
,
of
holy
men
that
sheede
their
bloude
in
the
times
of
persecution
for
Christes
sake
:
to
geue
them
assured
comforte
,
after
a
litle
toleration
and
patience
in
the
rage
of
Antichrist
,
of
blessed
and
eternall
reste
,
and
so
the
circumstance
of
the
letter
plainely
geueth
,
and
so
doeth
S.
Augustine
expounde
it
.
And
for
such
holy
Martyrs
it
is
needlesse
to
pray
,
Cap.
9.
lib.
20.
de
ciuit
.
as
to
pray
vnto
them
is
most
profitable
.
Albeit
the
wordes
are
true
,
and
maye
be
well
verified
of
all
that
passe
hense
in
the
happy
state
of
grace
,
being
past
the
cares
of
this
troblesome
worlde
,
and
which
is
the
greatest
trauell
of
all
other
,
vtterly
dispatched
of
the
toile
that
sinners
take
in
their
wayes
of
wickednesse
:
with
freedome
from
sinne
,
and
all
feare
of
sinne
and
damnation
,
for
euermore
.
So
that
this
reste
from
labour
,
is
no
more
but
a
happy
ioye
of
conscience
,
with
securitie
of
saluation
and
peace
in
Christ
Iesu
.
For
which
cause
in
the
holy
Canon
of
the
Masse
,
it
is
saide
,
Christianos
dormire
in
somno
pacis
,
&
in
Christo
quiescere
,
That
Christian
folkes
doe
sleepe
in
the
sleepe
of
peace
,
and
rest
in
Christ
,
though
for
all
that
,
in
the
same
place
,
we
aske
Requiem
&
refrigerium
,
reste
and
refreshing
for
them
.
And
this
holy
peace
from
all
toyle
of
the
worlde
,
and
worme
of
tormented
conscience
,
the
electe
children
of
God
in
their
fathers
correction
,
being
assured
of
his
eternall
loue
doe
blessedly
enioye
.
But
the
wicked
be
in
contrary
case
,
of
whome
it
is
saide
,
non
est
pax
impijs
,
there
is
no
rest
or
quietnesse
to
the
wicked
:
no
not
in
their
dayes
of
ioye
,
much
lesse
in
their
infinite
miserie
of
their
euerlasting
torments
in
the
worlde
to
come
.
Of
whose
vnhappy
state
,
the
Prophet
warneth
vs
thus
againe
.
Isay.
57.
Impij
quasi
mare
feruens
quod
quiescere
non
potest
:
The
wicked
be
right
like
vnto
the
tumblinge
and
tossinge
sea
,
that
neuer
resteth
.
The
place
of
S.
Iohn
then
,
being
namely
spoken
of
holy
Martyrs
that
straight
with
out
all
paine
after
this
life
passe
to
heauen
,
may
yet
very
fitly
stande
with
the
happy
case
of
all
those
that
dye
in
the
fauour
of
God
,
and
assurance
of
their
saluation
:
though
they
abide
sharpe
,
but
sweete
paine
of
fatherly
discipline
,
for
their
better
qualifying
to
the
ioyes
prepared
for
them
and
all
other
the
elect
.
So
that
nowe
,
the
mouing
of
these
doubtes
hath
so
litle
aduantaged
our
aduersaries
,
that
it
hath
somewhat
geuen
occasion
of
further
declaration
of
our
matter
,
then
otherwise
perchaunce
we
shoulde
haue
had
.
6
The
last
obiection
that
you
list
to
trouble
your
head
with
all
,
is
that
voyce
which
was
heard
from
heauen
.
Apoc.
14.
of
the
blessed
state
of
them
that
dye
in
the
Lord
,
in
the
meaning
of
which
you
wrest
and
wrigle
,
like
a
snake
,
that
is
smitten
on
the
head
,
but
you
can
not
auoyd
the
strife
.
First
you
vnderstand
it
onely
of
Martyres
,
that
dye
in
the
Lord
,
and
call
Augustine
to
witnesse
thereof
.
As
I
will
not
deny
but
Martyrs
are
specially
comforted
by
that
voyce
,
so
I
wil
affirme
,
that
it
is
to
the
common
comfort
and
rewarde
of
all
the
faythfull
in
Christ
,
who
as
they
liue
in
Christ
so
they
dye
in
Christ
.
And
witnesse
hereof
I
will
not
take
of
flesh
and
blood
,
but
of
the
holy
Ghost
.
Rom
,
14.
None
of
vs
liueth
vnto
him selfe
,
neither
doth
any
dye
vnto
him selfe
,
for
whether
we
liue
,
we
liue
vnto
the
Lorde
,
and
whether
we
dye
,
we
dye
vnto
the
Lorde
.
And
the
Apostle
1.
Cor.
15.
nameth
the
faithfull
that
are
a
sleepe
in
Christ
,
and
1.
Thes.
4.
them
that
are
deade
in
Christ
.
Wherefore
in
despite
of
the
deuill
and
the
Pope
,
this
blessing
apperteyneth
to
all
them
that
dye
in
the
Lord
Iesus
Christ
,
as
true
members
of
his
body
,
and
not
to
them
onely
that
shedde
their
bloud
for
Christ
.
True
it
is
,
that
all
they
that
would
liue
godly
in
Christ
Iesus
,
suffer
persecution
,
but
not
all
to
the
death
,
else
who
are
those
innumerable
Saincts
that
no
man
can
number
of
all
nations
and
tongues
,
which
S.
Iohn
sawe
,
Apoc.
7.
who
are
likewise
in
happy
and
blessed
rest
,
without
all
maner
,
lacke
or
hurt
,
hunger
,
thirst
or
heate
?
but
when
you
are
weary
of
that
interpretation
,
you
wring
out
an
other
:
that
they
in
purgatory
also
be
happy
,
because
they
be
sure
of
saluation
at
last
,
and
the
rest
from
labours
,
is
either
the
rest
from
sinne
,
or
else
no
more
but
ioy
of
conscience
.
witnesse
of
this
exposition
is
the
canon
of
the
Masse
.
The
witnesse
,
the
matter
and
he
that
vseth
it
,
are
all
of
like
credit
.
But
if
I
might
pose
your
conscience
M.
Allen
,
can
you
call
that
a
happy
rest
,
which
is
ioyned
with
such
torment
&
misery
,
as
you
beare
men
in
hand
is
in
purgatory
?
Haue
you
forgotten
that
you
sayd
yere
while
of
Tabitha
and
Lazarus
,
that
it
was
a
benefite
for
them
to
be
deliuered
out
of
purgatory
into
this
life
,
and
is
it
now
a
blessing
to
be
dispatched
out
of
this
life
into
purgatory
?
And
as
for
that
which
you
allege
out
of
the
canon
of
your
masse
,
declareth
that
your
masse
was
patched
togither
of
many
peeces
of
diuers
colours
.
For
you
pray
for
the
rest
of
them
whome
you
confesse
to
be
at
rest
in
Christ
:
you
wish
easement
for
them
whom
you
affirme
to
sleepe
in
peace
.
As
though
in
Christ
were
not
perfect
rest
,
as
though
in
peace
there
were
torment
,
and
this
exposition
you
your selfe
are
weary
of
also
,
and
turne
agayne
to
your
former
and
then
backe
againe
to
the
latter
.
An
vnconsta●t
man
is
vncerteyne
in
all
his
wayes
,
yet
all
were
litle
worth
,
if
this
place
helped
not
to
proue
purgatory
also
.
For
the
payne
of
purgatory
is
a
sweete
payne
,
a
happy
rest
,
a
fatherly
discipline
.
And
yet
as
Augustine
sayth
,
it
is
but
for
small
faultes
,
or
as
you
say
,
for
great
faultes
,
that
by
penance
are
made
small
.
And
is
God
such
a
mercifull
father
,
to
punish
small
faultes
so
extremely
in
his
children
,
whom
he
pardoneth
of
all
their
great
and
heynous
sinnes
?
O
blasphemous
helhoundes
.
An
aunswere
to
their
negatiue
argument
,
with
the
Conclusion
of
the
booke
.
CAP.
XVII
.
1
BVt
yet
one
common
engine
they
haue
,
as
well
for
the
impugnation
of
the
trueth
in
this
point
,
as
for
the
sore
shaking
of
the
weake
walles
of
the
simples
faith
,
allmost
in
all
their
fight
that
they
kepe
against
the
Catholikes
.
Which
,
though
it
be
not
stronge
,
yet
it
is
a
marueillous
fit
reasoning
for
so
fonde
a
faith
.
For
if
thou
caste
an
earnest
eye
vpon
their
whole
doctrine
,
thou
shalt
finde
that
it
principally
,
and
in
a
maner
wholy
consistithe
,
Their
new
no
faith
is
vpholden
by
a
negatiue
argument
.
in
taking
awaye
or
wasting
an
other
faith
that
it
founde
before
:
so
that
the
preachers
thereof
,
must
euer
be
destroyers
,
pluckers
downe
,
and
rooters
vp
of
the
trueth
grounded
before
.
Will
you
see
then
,
what
a
Protestants
faith
and
doctrine
is
?
deny
onely
and
make
a
negation
of
some
one
article
of
our
belefe
,
and
that
is
a
forme
of
his
faith
,
which
is
lightely
negatiue
.
There
is
no
free
will
,
A
Protestants
Crede
.
there
is
no
workes
needefull
to
saluation
,
there
is
no
Church
knowen
,
there
is
no
chiefe
gouernour
therof
,
there
be
not
seuen
sacraments
,
they
doe
not
conferre
gratiam
,
geue
grace
.
Baptisme
is
not
necessary
to
saluation
,
Christ
is
not
present
on
the
aultar
,
there
is
no
sacrifice
,
there
is
no
priesthood
,
there
is
no
aultar
,
there
is
no
profit
in
prayers
to
sainctes
,
or
for
the
deade
,
there
is
no
purgatory
,
Christ
went
not
downe
to
hell
,
there
is
no
limbus
,
finally
if
you
liste
goe
forwarde
in
your
negatiue
faith
,
there
is
no
hell
,
there
is
no
heauen
,
there
is
no
God
.
Doe
you
not
see
here
a
trimme
faith
and
a
substantiall
?
looke
in
Caluins
Institutions
and
you
shall
finde
the
whole
frame
of
this
wasting
faith
.
There
is
nothing
in
that
blasphemous
booke
,
nor
in
their
Apologies
,
but
a
gathered
bodie
of
this
no
faith
.
For
so
it
must
needes
be
that
teacheth
no
trueth
,
but
plucketh
vp
that
trueth
which
before
was
planted
.
Is
it
not
a
prety
doctrine
that
Caluine
makes
of
the
sacraments
,
when
he
telleth
not
the
force
of
any
of
them
all
,
but
onely
standeth
like
a
fearce
monstruous
swhine
,
rooting
vp
our
fathers
faith
therein
?
CAP.
XVII
.
1
IT
vexeth
you
at
the
very
hart
,
that
we
require
the
authority
of
the
holy
Scriptures
,
to
confirme
your
doctrine
hauing
a
playne
commaundement
out
of
the
word
of
God
,
that
if
any
man
teach
otherwise
then
the
word
of
God
alloweth
,
he
is
to
be
accursed
.
And
therfore
you
runne
to
a
childish
kinde
of
Sophistry
to
say
that
our
argument
is
negatiue
.
A
perlous
point
that
almost
all
the
Papistes
thinke
them selues
more
then
Chrisippus
,
or
Aristoteles
,
when
they
tell
vs
that
our
argument
is
ab
auctoritate
negatiuè
.
Alacke
poore
logicke
.
All
knowledge
that
christian
men
haue
of
heauenly
thinges
,
is
grounded
vpon
the
authority
of
Gods
word
,
therefore
as
it
is
no
good
logicke
to
conclude
negatiuely
of
one
place
or
booke
of
Scripture
,
this
is
not
conteined
in
it
,
therefore
it
is
not
true
:
so
of
the
whole
doctrine
of
God
,
wherein
all
truth
necessary
to
saluation
is
conteyned
,
the
argument
is
most
inuincible
that
concludeth
negatiuely
thus
.
All
true
doctrine
is
taught
in
the
Scripture
,
purgatory
is
not
taught
in
the
Scripture
,
therefore
purgatory
is
no
true
doctrine
.
And
this
conclusion
M.
Allen
him selfe
made
of
mans
authoritie
,
cap.
13.
purgatory
and
prayers
for
the
dead
were
not
preached
against
,
at
their
first
entry
,
ergo
they
are
true
.
But
of
all
mens
authoritie
it
is
false
,
wheras
he
sayth
we
are
ouerthrowers
&
destroyers
,
we
confesse
we
are
so
,
of
all
false
doctrine
and
heresie
.
For
the
word
of
God
is
appoynted
not
only
to
teach
truth
,
but
also
to
ouerthrow
error
,
not
onely
to
build
faith
but
to
destroy
falshood
.
But
it
is
a
proper
conceit
wherin
he
pleaseth
him self
,
as
other
of
his
sect
do
,
to
tel
vs
that
all
our
faith
standeth
vpon
negatiues
.
I
could
frame
the
Papists
as
holsome
a
creede
all
vpon
affirmatiues
if
they
wil
receiue
it
.
This
is
more
then
boyish
babling
.
All
trueth
is
to
be
affirmed
,
all
falshood
to
be
denyed
.
Therefore
it
is
not
to
be
loked
what
is
affirmatiue
and
what
negatiue
,
but
what
is
true
or
false
that
is
affirmed
or
denyed
.
But
to
runne
through
the
articles
of
that
creede
,
which
he
hath
framed
for
vs
,
we
truely
beleue
that
man
after
his
fall
hath
not
free
will
,
no
not
aptnes
of
will
,
to
thinke
any
thing
that
is
good
.
2.
Cor.
3.
we
beleue
truely
,
that
a
man
is
not
iustified
by
workes
,
but
by
faith
onely
.
Rom.
3.
And
yet
we
beleue
that
good
workes
are
necessary
to
be
in
euery
man
that
is
iustified
.
Iac.
2.
we
beleue
that
the
Church
is
not
alwayes
knowne
to
the
wicked
vpon
earth
,
neither
the
vniuersall
Church
seene
at
all
of
men
,
because
it
is
in
heauen
,
Gal.
4.
we
beleue
that
the
catholicke
Church
hath
no
chiefe
gouerner
vppon
earth
but
Christ
vnto
whom
all
power
is
giuen
in
heauen
&
earth
Matth.
28.
we
beleue
there
are
but
2.
Sacraments
of
the
new
testament
,
baptisme
and
the
Lordes
supper
instituted
by
Christ
,
1.
Cor.
10.
we
beleue
that
they
geue
not
grace
of
the
worke
wrought
but
after
the
faith
of
the
receiuer
,
and
according
to
the
election
of
God
.
1.
Cor.
10.
Baptisme
is
necessary
for
all
Christians
to
receiue
,
that
are
not
by
necessitie
excluded
from
it
.
1.
Pet.
3.
Christ
is
present
at
his
Supper
,
but
not
after
a
grosse
and
caparnaiticall
maner
,
but
as
he
was
present
in
Manna
to
the
fathers
.
1.
Cor.
10.
There
is
no
sacrifice
propitiatory
for
our
sinnes
,
but
onely
the
sacrifice
of
Christes
death
once
offered
for
all
.
Heb.
10.
There
is
no
priesthood
to
offer
sacrifice
propitiatory
but
only
the
priesthood
of
Christ
according
to
the
order
of
Melchizedech
Heb.
7.
The
spirituall
priesthood
is
common
to
all
Christian
men
and
women
.
1.
Pet.
1.
we
haue
an
altar
of
which
it
is
not
lawfull
for
them
to
eate
,
which
serue
the
tabernacle
,
and
other
beside
we
haue
none
.
Heb.
13.
we
call
not
vpon
Sainctes
,
because
we
beleue
not
in
them
,
for
how
shoulde
we
call
vpon
them
,
in
whome
we
beleue
not
?
Rom.
10.
There
is
no
prayer
for
the
deade
nor
purgatory
after
this
life
,
because
they
that
liue
vnto
Christ
dye
vnto
him
and
being
dissolued
are
with
him
.
Ioan.
17.
Christ
descended
into
hell
to
redeeme
vs
out
of
hell
,
by
suffering
the
wrath
of
God
for
our
sinnes
Heb.
5.
There
is
no
Lymbus
,
for
the
fathers
were
at
rest
with
God
,
where
they
are
now
:
whether
we
call
the
place
Abrahams
bosome
,
or
paradise
,
or
heauen
Luke
.
16.
and
23.
2.
Cor.
12.
The
rest
which
you
adde
,
maye
be
the
beginning
of
the
Popish
creede
,
which
you
maye
as
you
list
continue
negatiuely
or
affirmatiuely
after
this
maner
.
God
a
lone
knoweth
not
the
heartes
of
all
men
.
God
onely
is
not
to
be
worshipped
and
serued
,
for
Sainctes
haue
both
the
one
and
the
other
.
God
onely
is
not
true
,
for
the
Pope
can
not
erre
.
Christ
is
not
our
onely
mediator
and
aduocate
,
for
Marie
and
the
Sainctes
are
also
.
Christes
death
is
not
a
sufficient
redemption
for
vs
,
for
we
must
satisfie
for
our selues
.
Christes
death
hath
not
taken
away
both
our
sinnes
and
the
punishment
of
them
,
but
the
Popes
padon
maye
.
Christ
is
not
onely
our
high
priest
according
to
the
order
of
Melchizedech
,
for
euery
hedge
priest
is
of
the
same
order
.
Christ
hath
not
made
them
that
are
sanctified
perfect
by
a
sacrifice
once
offered
for
all
.
For
the
greatest
part
is
lefte
to
the
masse
.
Our
sinnes
are
not
freely
forgeuen
vs
by
Christ
,
for
we
must
satisfie
for
them
.
A
man
is
not
iustified
by
fayth
without
the
workes
of
the
lawe
,
for
euery
man
must
merite
for
him selfe
.
The
scriptures
are
not
sufficient
to
teach
vs
all
trueth
,
but
we
must
haue
vnwritten
verities
.
The
worde
of
God
is
not
of
soueraine
authoritie
,
for
the
decrees
of
the
Pope
and
generall
councells
be
equall
with
it
.
This
is
the
Papistes
creede
both
in
the
affirmatiue
and
in
the
negatiue
.
But
in
that
you
exhort
the
Papistes
to
reade
Caluins
institution
,
and
there
to
see
whether
he
teacheth
any
truth
therein
:
I
woulde
to
God
that
all
Papistes
in
Englande
woulde
followe
your
counsell
&
pray
vnfaynedly
that
God
would
open
there
eyes
,
that
they
may
see
his
trueth
if
it
be
taught
in
that
booke
.
2
This
negatiue
faith
hath
no
grounde
nor
confidence
of
thinges
to
be
hoped
for
,
nor
any
certaintie
of
such
thinges
as
doe
not
yet
appeare
,
but
it
is
an
euident
ouerthrowe
of
all
our
hope
,
and
a
very
canker
of
the
expectation
of
thinges
to
come
.
This
faith
therefore
of
these
pluckers
downe
,
must
needes
vse
a
conuenient
instrument
to
destroye
,
and
not
to
builde
:
to
plucke
vp
and
not
to
plante
,
to
improue
and
not
to
make
proofe
.
But
what
way
is
that
?
Like
faith
like
argument
.
mary
by
way
of
negatiue
proofe
,
they
confirme
their
negatiue
and
no
faith
.
Purgatory
,
say
they
,
nor
prayers
for
the
deade
be
not
so
much
as
once
named
in
all
the
scripture
,
ergo
there
is
neither
of
them
to
be
beleued
.
Which
forme
of
argument
serued
the
Arians
against
the
consubstantiall
vnitie
of
God
the
father
,
&
his
sonne
our
Sauiour
.
It
helped
the
Anabaptistes
against
the
baptisme
of
infantes
,
it
was
profitable
to
Heluidius
against
the
perpetuall
virginitie
of
Gods
mother
:
and
it
helpeth
all
pluckers
downe
,
but
it
neuer
serueth
a
buylder
.
The
vanity
whereof
is
so
well
knowen
,
that
I
will
not
stande
to
talke
thereof
:
namely
,
seeing
it
hath
no
place
in
our
cause
,
for
which
we
haue
brought
diuers
scriptures
,
all
construed
by
most
learned
fathers
for
that
sense
:
and
some
so
euident
,
that
they
droue
our
aduersaries
to
the
open
deniall
of
the
holy
canonicall
scripture
.
2
What
grounde
or
confidence
of
thinges
not
seene
and
yet
hoped
for
our
fayth
hath
,
it
is
not
for
infidells
to
iudge
,
no
more
then
for
blinde
men
to
iudge
of
collours
.
And
as
for
our
negatiue
argument
,
it
is
stronger
then
your
affirmatiue
error
can
abide
:
&
there
of
groweth
the
spight
.
But
when
as
you
saye
we
frame
our
argument
,
of
the
name
of
purgatory
onely
or
prayers
for
the
deade
,
you
followe
your
customable
course
of
lying
and
sclaundering
.
And
yet
we
maye
saye
it
is
a
greate
preiudice
against
your
purgatory
and
prayer
,
which
you
make
so
necessary
,
and
about
which
no
small
parte
of
your
religion
is
occupyed
,
that
it
is
not
so
much
as
once
named
in
the
scriptures
.
But
we
saye
,
and
truely
saye
,
that
neither
the
name
nor
the
thinge
it selfe
,
is
taught
or
can
be
proued
by
the
scriptures
,
&
so
of
all
other
heresies
.
All
trueth
maye
be
proued
by
scripture
,
either
in
plaine
wordes
,
or
by
necessary
conclusion
,
which
is
all
one
.
And
therefore
the
Arians
,
or
Anabaptistes
haue
no
more
helpe
of
this
argument
then
you
Papistes
.
As
for
the
perpetuall
virginitie
of
the
mother
of
Christ
,
as
we
can
thinke
it
is
true
,
so
because
the
scripture
hath
not
reueled
it
,
neither
perteineth
it
vnto
vs
,
we
make
no
question
of
it
.
what
scriptures
you
haue
alleaged
,
and
howe
falsely
you
slaunder
vs
,
for
denying
the
canonicall
scripture
is
set
forth
at
large
allready
.
3
But
yet
one
of
these
ouerthrowers
frameth
(
as
he
supposeth
)
his
negatiue
argument
,
M.
Grindall
in
his
funerall
sermon
.
to
the
more
sure
shake
of
our
faith
herein
,
after
this
sorte
.
In
the
olde
lawe
,
all
sacrificies
and
expiations
both
appointed
and
reckoned
euen
for
the
smallest
offensies
that
man
coulde
commit
,
yet
there
was
neuer
no
sacrifice
for
the
purgation
of
the
dead●
.
How
Lorde
like
Maister
Grindall
made
his
Argument
here
?
Where
he
shoulde
plainely
haue
inferred
the
contrarie
after
this
sorte
.
There
was
no
sinne
so
small
vnpardoned
,
but
there
was
some
sacrifice
of
release
or
expiation
thereof
in
the
olde
lawe
,
ergo
if
any
man
were
bounde
with
sinne
,
were
it
neuer
so
small
,
whether
he
were
aliue
or
deade
,
there
was
some
appointed
purgation
therefore
.
For
there
is
no
consequence
nor
any
apparance
of
right
deduction
,
to
inferre
vpon
the
naming
or
rehearsall
of
all
sinnes
,
the
peculiar
mentioning
or
plaine
rehersall
of
such
persons
as
maye
be
burdened
with
those
sinnes
.
There
were
sacrificies
then
in
the
olde
lawe
for
wemen
as
well
as
men
,
for
the
Princies
no
lesse
then
for
the
poore
,
for
the
priest
&
for
the
people
,
for
the
deade
as
well
as
for
the
liue
.
And
where
there
was
no
difference
nor
respect
of
persons
,
in
that
point
there
was
no
peculiar
mention
to
be
made
,
for
the
distinction
of
states
.
The
peculiar
rehersall
therefore
,
was
onely
made
for
the
diuersity
of
offensies
,
and
not
alwayes
for
the
difference
of
persons
.
And
nowe
the
departed
in
faith
being
but
distincted
by
state
of
life
,
and
not
by
bonde
of
sinne
from
those
that
be
aliue
,
must
needes
in
the
case
of
like
sinne
,
for
the
vnitie
which
he
is
in
,
haue
the
like
remedie
as
the
lieue
hath
for
the
same
sinne
.
And
therefore
to
helpe
your
ignorance
some
thing
,
thus
you
must
learne
:
Maister
Grindall
,
sacrifice
for
the
deade
?
but
not
for
them
by
a
peculiar
meanes
of
offeringe
,
One
sacrifice
for
the
liue
and
the
deade
.
but
the
very
selfe
same
oblation
she
euer
vseth
for
her
Children
departed
,
that
she
practiseth
for
her
faithfull
flocke
a
liue
.
And
in
all
other
practises
,
there
is
a
perfect
communitie
of
all
benefites
betwixt
the
deceased
and
their
brethern
remayning
yet
in
this
worlde
.
And
therefore
when
you
seeke
for
sacrifice
in
the
olde
lawe
,
looke
not
for
any
distincte
waye
of
handeling
their
offensies
,
which
is
not
common
with
the
lyuing
.
But
consider
what
there
was
practised
for
the
release
of
the
smaller
trespassies
,
and
that
was
vsed
for
both
the
liue
and
dead
,
without
distinction
.
Marke
what
sacrifice
was
for
the
abating
of
any
paine
due
for
great
offensies
,
and
the
same
shall
be
well
vnderstande
,
to
be
with
out
difference
practised
,
for
the
liue
and
deade
together
.
That
therby
we
may
by
good
reason
conclude
,
seeing
sacrifice
was
then
offered
for
purgation
of
euery
light
offense
,
that
it
was
done
for
all
states
of
persons
that
were
either
in
this
life
,
or
after
their
death
to
be
perfectely
clensed
from
the
same
.
Although
the
facte
of
Iudas
Machabeus
be
a
plaine
proofe
that
there
was
a
common
knowen
ordre
of
sacrifice
:
for
else
howe
coulde
he
haue
conceyued
any
such
sacrifice
neuer
hearde
of
before
?
howe
coulde
he
limite
the
value
of
procurement
therof
,
by
a
certaine
summe
for
euery
soule
deceased
?
howe
coulde
he
gather
in
pretence
of
a
thinge
neuer
vsed
before
,
the
peoples
almes
with
out
their
murmure
or
motion
therein
?
Why
woulde
he
haue
sent
mony
to
Hierusalem
to
procure
that
,
which
had
no
example
in
the
lawe
,
or
vse
in
the
Church
?
was
he
so
ignorant
that
he
knew
not
their
ordre
herein
,
or
so
vnwise
to
haue
sent
his
mony
for
nothing
?
Lib.
2.
de
Orig.
Animae
Cap.
11.
S.
Augustine
aunswering
an
heretike
,
that
by
the
authoritie
of
the
facte
of
Iudas
,
woulde
haue
proued
,
that
by
sacrifice
men
might
be
saued
though
they
died
vnbaptized
,
or
in
deadly
sinne
,
sayth
vnto
him
:
that
he
is
not
hable
to
proue
,
that
Iudas
or
any
other
in
the
lawe
,
offered
for
his
freinde
,
or
any
man
else
being
vncircumcised
,
no
more
then
the
Church
nowe
practiseth
for
any
man
not
baptised
.
Whereby
he
plainely
confesseth
,
that
the
lawe
had
a
sacrifice
for
the
deade
:
which
,
being
vrged
by
that
heretike
,
he
might
haue
denied
with
good
helpe
of
his
cause
,
and
aunswere
to
the
aduersary
:
but
that
the
contrary
case
was
so
cleare
,
not
onely
by
that
booke
which
he
tooke
for
Canonicall
scripture
,
as
before
is
proued
,
but
also
by
the
full
consent
of
all
the
Church
of
God
,
which
both
by
plaine
practise
,
and
most
graue
ordinaunce
,
had
from
Christes
time
set
forth
and
approued
the
vndoubted
trueth
thereof
.
3
To
passe
ouer
your
saucines
and
scurrilitie
being
as
agreeable
to
your
profession
and
leuitie
,
as
vnmeete
for
his
grauitie
and
dignitie
whom
you
name
,
the
argument
is
of
more
force
then
you
haue
wit
to
vnderstand
.
But
to
beate
it
smaller
,
that
it
may
enter
into
your
head
,
or
at
least
wise
that
they
which
haue
any
brayne
in
their
heades
,
may
conceiue
the
strength
of
it
,
I
will
vse
your
owne
figure
and
mode
.
All
lawfull
sacrifices
were
prescribed
by
the
lawe
,
sacrifice
for
the
deade
was
not
prescribed
by
the
law
,
therfore
it
was
no
lawfull
sacrifice
.
you
aunswere
that
the
rehersal
of
sinnes
proueth
not
the
peculiar
persons
that
may
be
burdened
with
those
sinnes
.
And
with
this
foolish
distinction
you
thinke
you
haue
broken
out
of
prison
.
But
you
that
so
like
a
proud
foole
,
take
vpon
you
to
help
his
ignorance
,
bewray
your
owne
intollerable
arrogancie
and
more
then
beastly
blindnes
.
For
if
you
had
redde
the
law
whereof
you
make
your selfe
such
a
Rabbine
,
Leuit.
4.
&
5.12
.
&
15.
you
should
haue
seene
the
peculiar
mentioning
and
playne
rehersing
of
all
such
persons
for
whome
sacrifice
was
to
be
offered
,
both
men
and
women
,
the
Princes
and
the
priuate
persons
the
Priest
and
the
whole
congregation
,
yea
and
speciall
regard
of
the
oblations
of
the
poore
.
And
in
the
perticular
rehearsing
of
diuerse
kind
of
persons
,
and
the
forme
of
the
sacrifice
,
named
according
to
euery
perticular
state
,
it
is
so
farre
of
,
that
the
deade
shall
be
reckned
that
such
thinges
are
enioyned
euery
of
these
perticular
persons
to
doe
,
as
it
is
playne
that
none
but
the
liuing
could
offer
,
or
haue
sacrifice
offered
for
them
.
What
law
was
appoynted
touching
lamenting
for
the
deade
,
you
may
reade
Leuit.
21.
how
the
Priest
was
forbidden
to
lament
for
any
,
but
speciall
persons
,
also
Nu.
19.
diuerse
ordinances
concerning
the
deade
yet
neuer
any
sacrifice
or
prayer
for
the
deade
.
When
Nadab
and
Abihu
were
slayne
,
their
father
and
brethren
were
forbidden
to
mourne
for
them
,
the
people
were
permitted
.
By
all
which
it
appeareth
,
not
only
that
no
sacrifice
for
the
deade
,
was
offered
,
but
that
they
were
so
separated
from
the
liuing
,
that
the
Priestes
might
haue
nothing
to
do
with
any
of
them
,
but
in
speciall
cases
.
And
as
for
your
common
shift
of
the
common
body
of
the
liuing
and
the
deade
,
helpeth
you
nothing
,
for
although
all
the
faithfull
make
one
body
in
Christ
,
yet
there
is
one
state
of
them
that
worke
,
an
other
of
them
that
are
iudged
according
to
their
works
,
&
to
put
no
diuersitie
betwene
them
,
is
not
to
make
a
communion
but
a
confusion
.
But
of
all
other
it
is
a
clerkely
conclusion
that
you
send
M.
Grindall
to
looke
vpon
the
example
of
your
masse
,
whith
is
a
sacrifice
both
for
the
quicke
&
the
deade
,
and
thereof
will
proue
that
the
olde
lawe
,
had
but
one
sacrifice
for
the
liue
and
the
deade
.
In
deede
there
you
were
to
good
for
him
,
if
the
practise
of
the
popish
church
be
a
good
president
for
Moyses
to
follow
in
his
law
,
we
will
reason
no
longer
.
But
the
fact
of
Iudas
Machabaeus
putteth
all
out
of
doubt
.
Surely
then
the
fact
of
euery
man
that
transgressed
the
lawe
,
shall
be
sufficient
to
proue
what
the
lawe
was
and
not
the
booke
of
the
lawe
.
For
else
how
coulde
he
haue
conceiued
any
sacrifice
which
he
neuer
hearde
of
?
How
did
Dauid
conceiue
the
cariage
of
the
arke
in
a
newe
cart
,
which
he
neuer
heard
of
?
except
it
were
of
the
Philistians
that
sent
home
the
arke
in
a
cart
.
And
euen
so
it
is
like
,
that
Iudas
Machabaeus
,
if
he
deuised
not
that
sacrifice
of
his
owne
head
,
yet
tooke
it
by
imitation
of
the
Gentiles
,
whose
studies
and
practises
,
your
owne
author
confesseth
were
more
frequented
in
those
dayes
among
the
Iewes
,
then
the
preaching
or
keeping
of
the
law
.
Finally
to
all
the
other
howes
and
whyes
,
I
aunswere
with
one
word
,
he
had
no
warrant
of
his
fact
in
the
law
of
God
.
Neither
doth
S.
Augustine
sufficiently
answere
the
heretike
that
would
proue
by
that
fact
,
that
men
dying
in
deadly
sinne
might
be
saued
by
sacrifice
.
For
though
they
were
not
vncircumcised
for
whom
Iudas
sent
an
offering
,
yet
they
dyed
in
deadly
sinne
,
and
such
sinne
,
as
for
which
they
were
iustly
slayne
,
as
your
owne
author
confesseth
,
for
the
idolatrous
iewells
,
that
they
had
euery
one
in
their
bosomes
.
Concerning
the
authoritie
of
that
booke
and
how
it
was
taken
by
Augustine
,
I
haue
aunswered
enough
before
.
4
But
here
will
I
nowe
make
an
ende
,
desiring
thee
(
gentle
reader
)
with
such
indifferency
to
weighe
the
doing
and
dealing
of
both
parties
,
as
the
importaunce
of
the
cause
,
the
loue
of
truth
,
The
conclusion
of
the
whole
boke
,
with
an
admonition
to
the
reader
.
the
necessary
care
of
thine
owne
saluation
,
and
thy
duety
towardes
God
and
his
Church
requireth
.
There
is
none
of
all
those
pointes
,
which
the
vnfaithfull
contention
of
our
miserable
age
hath
made
doubtefull
,
in
which
thou
mayest
better
beholde
howe
vpright
the
wayes
of
trueth
and
vertue
be
,
and
howe
pernicious
,
double
,
and
deceitfull
,
the
dealing
of
heresie
is
.
The
one
is
vpholden
by
the
euident
testimony
of
holy
scripture
,
the
other
mainteineth
her
traine
by
bolde
deniall
of
scriptures
:
the
one
seeketh
with
humility
the
meaning
at
their
mouthes
,
whome
God
hath
vndoubtedly
blessed
with
the
gifte
of
vnderstanding
and
interpretation
,
the
other
by
singular
pride
foundeth
her
vnfaithfulnesse
,
vpon
the
phantasies
of
light
and
lewde
persons
,
that
are
pufte
too
and
fro
with
euery
blaste
of
doctrine
.
The
one
resteth
vpon
the
practise
of
all
nations
,
the
vsage
of
all
ages
,
and
the
holy
workes
both
of
God
and
man
,
the
other
holdeth
wholy
by
contempte
of
our
elders
,
flatery
of
the
present
dayes
and
vnhappy
waste
of
all
workes
of
vertue
,
religion
,
and
deuotion
:
the
one
followeth
the
gouernours
and
appointed
pastours
of
our
soules
,
whose
names
be
blessed
in
heauen
and
earth
,
the
other
ioyneth
to
such
,
as
for
other
horrible
heresies
&
wicked
life
,
are
condemned
both
a
liue
and
deade
,
of
the
vertuous
,
and
can
not
for
shame
be
named
of
their
owne
scholars
.
The
one
hath
the
warraunt
of
Gods
whole
Church
,
the
other
standeth
on
curse
and
excommunication
by
the
grauest
authority
that
euer
was
vnder
God
in
earth
.
To
be
shorte
,
trueth
is
the
Churches
dearlinge
,
heresie
must
haue
her
maintenaunce
abrode
.
This
one
,
holy
,
Catholike
,
and
Apostolike
Church
is
it
,
wherevnto
we
owe
all
duety
and
obedience
both
by
Gods
commaundement
,
and
by
the
bonde
of
our
first
faith
and
profession
.
There
is
no
force
of
argument
,
no
probability
of
reason
,
no
subtelty
of
witte
,
no
deepe
compasse
of
worldely
wisedome
,
no
eloquence
of
man
,
nor
Angell
,
nor
any
other
motion
that
can
be
wrought
in
the
world
,
that
shoulde
make
a
man
doubte
of
any
article
approued
by
her
authority
.
And
if
thou
yet
feare
to
geue
ouer
thy
whole
sense
,
and
thine
owne
selfe
to
so
carefull
a
mother
,
in
whome
thou
wast
begotten
in
thy
better
birth
,
compare
our
Church
with
theirs
,
compare
her
authority
and
theirs
,
her
maiesty
and
theirs
.
4
In
Gods
name
let
the
readers
waye
indifferently
,
the
doinges
and
dealinges
on
both
partes
,
the
cause
,
the
trueth
,
their
saluation
,
the
Church
,
and
the
glory
of
God
aboue
all
thinges
.
And
as
they
see
this
pointe
handeled
,
so
let
them
iudge
of
the
reste
.
The
trueth
is
vpholden
by
euident
testimony
of
scripture
,
the
error
,
by
custome
,
practise
,
and
iudgement
of
men
.
The
trueth
seeketh
vnderstanding
of
the
scriptures
,
of
the
spirite
of
God
in
the
scriptures
,
error
at
the
mouthes
of
mortall
men
.
The
trueth
resteth
vpon
the
onely
authority
of
God
,
error
vpon
the
maintenaunce
of
carnall
deuises
.
The
trueth
is
founded
vpon
the
doctrine
of
the
Prophets
and
Apostles
,
the
other
vpon
Gentiles
and
heretikes
.
Trueth
is
embraced
of
the
pure
and
primitiue
Church
of
Christ
,
error
is
continued
from
a
corrupt
state
of
the
Church
of
Christ
,
vnto
a
plaine
departing
awaye
into
the
church
of
Antichrist
.
To
be
short
,
trueth
is
tryed
by
the
worde
of
God
,
heresie
by
the
inuention
of
men
.
The
holy
Catholicke
and
Apostolicke
Church
is
that
which
humbly
obeyeth
the
word
of
God
,
and
the
Synagoge
of
Satan
is
that
which
arrogantly
challengeth
authoritie
aboue
the
worde
.
The
true
Church
shall
neuer
decaye
but
alwaye
reigne
with
Christ
,
the
false
Synagoge
shall
daily
more
and
more
decaye
vntill
it
be
vtterly
destroyed
with
Antichrist
the
heade
therof
,
and
last
of
all
be
damned
with
the
deuill
and
his
angells
.
And
who
so
woulde
make
choyse
of
a
true
mother
Church
,
from
a
whorish
Synagoge
,
let
him
compare
our
church
with
the
church
of
Rome
,
the
authoritie
of
our
church
which
is
the
authoritie
of
God
in
his
word
,
with
the
authoritie
of
theirs
which
is
the
opinions
of
men
,
the
maiesty
and
glory
of
our
church
which
is
spirituall
,
&
the
whorish
outward
brauery
of
theirs
which
is
carnall
.
And
where
he
findeth
the
true
church
,
let
him
know
that
in
the
communion
therof
,
he
receiued
his
second
birth
,
and
not
of
the
place
,
time
,
person
,
or
element
,
where
,
when
,
by
whome
,
or
with
which
he
was
baptised
,
either
among
them
or
among
vs
.
5
Ours
is
that
Church
,
that
hath
borne
downe
hethen
Princies
,
that
hath
destroyed
Idolatrie
,
that
hath
conuerted
all
nations
to
Christes
faith
,
that
hath
waded
in
bloude
,
that
hath
liued
in
welth
,
that
hath
bene
assalted
by
hell
,
by
euill
life
,
by
heresie
,
and
yet
she
standeth
.
Take
away
all
this
,
compare
her
constancy
in
doctrine
,
with
their
inconstant
mutability
:
compare
the
noble
army
of
Martyrs
,
the
holy
company
of
Confessours
,
the
glorious
trayne
of
so
many
blessed
,
wise
,
and
learned
Doctours
,
of
many
thousand
Saintes
that
euer
accompany
her
maiesty
:
compare
(
I
say
)
all
these
with
the
raskall
souldiars
of
the
contrary
campe
:
Math.
24.
Vbicunque
fuerit
corpus
,
illic
congregabuntur
&
aquailae
.
I
warraunt
thee
,
gentle
reader
,
feare
nothing
,
for
where
so
euer
so
honorable
a
personage
is
,
there
is
the
kingly
company
of
egles
.
Beholde
her
grace
of
miracles
,
her
workes
,
and
her
wonders
,
her
authority
in
discipline
,
her
wisedome
in
gouernement
,
her
equability
in
all
estates
:
and
I
am
sure
thou
shalt
confesse
Quod
dominus
est
in
loco
isto
,
&
ego
nesciebam
.
Our
Lorde
suerly
is
in
this
place
,
Gene.
28.
and
I
was
not
aware
thereof
.
For
Christes
loue
,
if
thou
hast
followed
,
or
yet
haue
any
phantasie
to
the
seuered
company
,
grope
with
out
flatery
of
thy selfe
,
the
depth
of
thine
owne
conscience
:
feele
whether
God
hath
not
suffered
thee
to
fall
for
some
sinne
.
Come
into
this
Church
,
and
at
the
same
time
thou
shalt
be
healed
to
thy
eternall
reioysing
.
Touch
once
the
hemme
of
Christes
garment
,
adore
his
foutstoole
,
cleaue
vnto
the
altar
,
and
if
thou
finde
not
comfort
of
conscience
,
ease
of
harte
,
and
light
of
trueth
,
neuer
credet
me
more
.
Proue
once
what
is
In
horto
concluso
,
Cantic
.
4.
&
fonte
signato
,
in
the
garden
enclosed
,
&
the
wellspring
so
surely
sealed
vp
.
Ioyne
with
the
Sainctes
in
heauen
,
with
the
soules
in
Purgatory
,
with
the
fathers
of
thy
faith
in
earth
,
with
all
holy